AN 5.151 Pathamasammattaniyamasutta: The Fixed Course of Rightness (1) "Bhikkhus, possessing five qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in wholesome qualities. What five? One disparages the talk; one disparages the speaker; one disparages oneself; one listens to the Dhamma with a distracted and scattered mind; one attends to it carelessly. Possessing these five qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in wholesome qualities."
"Bhikkhus, possessing five qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness wholesome qualities. What five? One does not disparage the talk; one does not disparage the speaker; one does not disparage oneself; one listens to the Dhamma with an undistracted and one-pointed mind; one attends to it carefully. Possessing these five qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness in wholesome qualities."
(Qualities that prevent one who is listening to the teaching from understanding.)
AN 5.152 Dutiyasammattaniyamasutta: The Fixed Course of Rightness (2)
"Bhikkhus, possessing five qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in wholesome qualities. What five? One disparages the talk; one disparages the speaker; one disparages oneself; one is unwise, stupid, obtuse; one imagines that one has understood what one has not understood. Possessing these five qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in wholesome qualities. "
"Bhikkhus, possessing five qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness in wholesome qualities. What five? One does not disparage the talk; one does not disparage the speaker; one does not disparage oneself; one is wise, intelligent, astute; one does not imagine that one has understood what one has not understood. Possessing these five qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness in wholesome qualities."
(Qualities that prevent one who is listening to the teaching from understanding.)
AN 5.153 Tatiyasammattaniyamasutta: The Fixed Course of Rightness (3)
"Bhikkhus, possessing five qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in wholesome qualities. What five? (1) One listens to the Dhamma as a denigrator obsessed with denigration; (2) one listens to the Dhamma with the intention of criticizing it, seeking faults; (3) one is ill disposed toward the teacher, intent on attacking him ; (4) one is unwise, stupid, obtuse; (5) one imagines that one has understood what one has not understood. Possessing these five qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in wholesome qualities. "
"Bhikkhus, possessing five qualities, while listening to the good Dham m a one is capable of entering upon the fixed course [consisting in] rightness in wholesome qualities. What five? (1) One does not listen to the Dhamma as a denigrator obsessed with denigration; (2) one listens to the Dhamma without any intention of criticizing it, not as one who seeks faults; (3) one is not ill disposed toward the teacher, and intent on attacking him; (4) one is wise, intelligent, astute; (5) one does not imagine that one has understood what one has not understood. Possessing these five qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness in wholesome qualities."
(Qualities that prevent one who is listening to the teaching from understanding.)
AN 5.154 Pathamasaddhammasammosasutta: Decline of the Good Dhamma (1)
"Bhikkhus, there are these five things that lead to the decline and disappearance of the good Dhamma. What five? (1) Here, the bhikkhus do not respectfully listen to the Dhamma; (2) they do not respectfully learn the Dhamma; (3) they do not respectfully retain the Dhamma in mind; (4) they do not respectfully examine the meaning of the teachings they have retained in mind; (5) they do not respectfully understand the meaning and the Dhamma and then practice in accordance with the Dhamma. These five things lead to the decline and disappearance of the good Dhamma."
"Bhikkhus, there are these five [other] things that lead to the continuation, non-decline, and non-disappearance of the good Dhamma. What five? (1) Here, the bhikkhus respectfully listen to the Dhamma; (2) they respectfully learn the Dhamma; (3) they respectfully retain the Dhamma in mind; (4) they respectfully examine the meaning of the teachings they have retained in mind; (5) they respectfully understand the meaning and the Dhamma and then practice in accordance with the Dhamma. These five things lead to the continuation, non-decline, and non-disappearance of the good Dhamma."
(Things that lead to the decline or the prosperity of the Dhamma.)
AN 5.155 Dutiyasaddhammasammosasutta: Decline of the Good Dhamma (2)
"Bhikkhus, there are these five things that lead to the decline and disappearance of the good Dhamma. What five? (1) "Here, the bhikkhus do not learn the Dhamma: discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and-answers. This is the first thing that leads to the decline and disappearance of the good Dhamma. (2) "Again, the bhikkhus do not teach the Dhamma to others in detail as they have heard it and learned it. This is the second thing that leads to the decline and disappearance of the good Dhamma. (3) "Again , the bhikkhus do not make others repeat the Dhamma in detail as they have heard it and learned it. This is the third thing that leads to the decline and disappearance of the good Dhamma. (4) "Again, the bhikkhus do not recite the Dhamma in detail as they have heard it and learned it. This is the fourth thing that leads to the decline and disappearance of the good Dhamma. (5) "Again, the bhikkhus do not ponder, examine, and mentally inspect the Dhamma as they have heard it and learned it. This is the fifth thing that leads to the decline and disappearance of the good Dhamma. "
"These are the five things that lead to the decline and disappearance of the good Dhamma. "
"Bhikkhus, there are these five [other] things that lead to the continuation, non-decline, and non-disappearance of the good Dhamma. What five? (1) "Here, the bhikkhus learn the Dhamma: discourses... and questions-and-answers. This is the first thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma. . (2) "Again, the bhikkhus teach the Dhamma to others in detail as they have heard it and learned it. This is the second thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma. (3) "Again, the bhikkhus make others repeat the Dhamma in detail as they have heard it and learned it. This is the third thing that leads to the continuation , non-decline, and non-disappearance of the good Dhamma. (4) "Again, the bhikkhus recite the Dhamma in detail as they have heard it and learned it. This is the fourth thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma. (5) "Again, the bhikkhus ponder, examine, and mentally inspect the Dhamma as they have heard it and learned it. This is the fifth thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma. "
"These are the five things that lead to the continuation, nondecline, and non-disappearance of the good Dhamma."
(Things that lead to the decline or the prosperity of the Dhamma.)
AN 5.156 Tatiyasaddhammasammosasutta: Decline of the Good Dhamma (3)
"Bhikkhus, there are these five things that lead to the decline and disappearance of the good Dhamma. What five?(1) "Here, the bhikkhus learn discourses that have been badly acquired, with badly set down words and phrases. When the words and phrases are badly set down, the meaning is badly interpreted. This is the first thing that leads to the decline and disappearance of the good Dhamma. (2) "Again, the bhikkhus are difficult to correct and possess qualities that make them difficult to correct. They are impatient and do not accept instruction respectfully. This is the second thing that leads to the decline and disappearance of the good Dhamma. (3) "Again, those bhikkhus who are learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines, do not respectfully teach the discourses to others. When they have passed away, the discourses are cut off at the root, left without anyone to preserve them. This is the third thing that leads to the decline and disappearance of the good Dhamma. (4) "Again, the elder bhikkhus are luxurious and lax, leaders in backsliding, discarding the duty of solitude; they do not arouse energy for the attainment of the as-yet-unattained, for the achievement of the-as-yet-unachieved, for the realization of the as-yet-unrealized. [Those in] the next generation follow their example. They, too, become luxurious and lax, leaders in backsliding, discarding the duty of solitude; they, too, do not arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-Unachieved, for the realization of the as-yet-unrealized. This is the fourth thing that leads to the decline and disappearance of the good Dhamma. (5) "Again, there is a schism in the Sangha, and when there is a schism in the Sangha there are mutual insults, mutual reviling, mutual disparagement, and mutual rejection. Then those without confidence do not gain confidence, while some of those with confidence change their minds. This is the fifth thing that leads to the decline and disappearance of the good Dhamma. "
"These are the five things that lead to the decline and disappearance of the good Dhamma. "
"There are, bhikkhus, these five [other] things that lead to the continuation, non-decline, and non -disappearance of the good Dhamma. What five? . (1) "Here the bhikkhus learn discourses that have been well acquired, with well set-down words and phrases. When the words and phrases are well set down , the meaning is well interpreted. This is the first thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma. " (2) "Again, the bhikkhus are easy to correct and possess qualities that make them easy to correct. They are patient and accept instruction respectfully. This is the second thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma. (3) "Again, those bhikkhus who are learned, experts on the Dhamma, experts on the discipline, experts on the outlines, respectfully teach the discourses to others. When they have passed away, the discourses are not cut off at the root, for there are those who preserve them . This is the third thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma. (4) "Again, the elder bhikkhus are not luxurious and lax, but discard backsliding and take the lead in solitude; they arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved , for the realization of the as-yet-unrealized. [Those in] the next generation follow their example. They, too, do not become luxurious and lax, but discard backsliding and take the lead in solitude; they, too, arouse energy for the attainment-of-the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is the fourth thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma. (5) " Again, the Sangha is dwelling at ease— in concord, harmoniously, without disputes, with a single recitation. When the Sangha is in concord, there are no mutual insults, no mutual reviling, no mutual disparagement, and no mutual rejection. Then those without confidence gain confidence and those with confidence increase [in their confidence]. This is the fifth thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma. "
"These, bhikkhus, are the five things that lead to the continuation, non-decline, and non-disappearance of the good Dhamma."
(Things that lead to the decline or the prosperity of the Dhamma.) AN 5.157 Dukkhathasutta: Wrongly Addressed Talk
"Bhikkhus, a talk is wrongly addressed when, having weighed one type of person against another, it is addressed to these five [inappropriate] types of persons. What five? A talk on faith is wrongly addressed to one devoid of faith; a talk on virtuous behavior is wrongly addressed to an immoral person; a talk on learning is wrongly addressed to one of little learning; a talk on generosity is wrongly addressed to a miser; a talk on wisdom is wrongly addressed to an unwise person.
(1) "And why, bhikkhus, is a talk on faith wrongly addressed to one devoid of faith? When a talk on faith is being given, a person devoid of faith loses his temper and becomes irritated, hostile, and stubborn; he displays anger, hatred, and bitterness. For what reason? Because he does not perceive that faith in himself and obtain rapture and joy based upon it. Therefore a talk oh faith is wrongly addressed to a person devoid of faith. "
(2) "And why is a talk on virtuous behavior wrongly addressed to an immoral person? When a talk on virtuous behavior is being given, an immoral person loses his temper and becomes irritated, hostile, and stubborn; he displays anger, hatred, and bitterness. For what reason? Because he does not perceive that virtuous behavior in himself and obtain rapture and joy based upon it. Therefore a talk on virtuous behavior is wrongly addressed to an immoral person. "
(3) "And why is a talk on learning wrongly addressed to a person of little learning? When a talk on learning is being given, a person of little learning loses his temper and becomes irritated, hostile, and stubborn; he displays anger, hatred, and bitterness. For what reason? Because he does not perceive that learning in himself and obtain rapture and joy based upon it. Therefore a talk on learning is wrongly addressed to a person of little learning."
(4) "And why is a talk on generosity wrongly addressed to a miser? When a talk On generosity is being given, a miser loses his temper and becomes irritated, hostile, and stubborn; he displays anger, hatred, and bitterness: For what reason? Because he does not perceive that generosity in himself and obtain rapture and joy based upon it. Therefore a talk on generosity is wrongly addressed to a miser."
(5) "And why is a talk on wisdom wrongly addressed to an unwise person? When a talk on wisdom , is being given, an unwise person loses his temper and, becomes irritated, hostile, and stubborn ; he displays anger, hatred , and bitterness. For what reason? Because he does not perceive that wisdom in himself and obtain rapture and joy based up on it. Therefore a talk on wisdom is wrongly addressed to an unwise person. "
"A talk is wrongly addressed when, having weighed one type of person against another, it is addressed to these five [inappropriate] types of persons. "
"Bhikkhus, a talk is properly addressed when , having weighed one type of person against another, it is addressed to these five [appropriate] types of persons. What five? A talk on faith is properly addressed to one endowed with faith; a talk on virtuous behavior is properly addressed to a virtuous person; a talk on learning is properly addressed to a learned person; a talk on generosity is properly addressed to a generous person; a talk on wisdom is properly addressed to a wise person. " (1) "And why, bhikkhus, is a talk on faith properly addressed to one endowed with faith? When a talk on faith is being given, a person endowed with faith does not lose his temper and become irritated , hostile, and stubborn; he does not display anger, hatred , and bitterness. For what reason? Because he perceives that faith in himself and obtains rapture and joy based upon it. Therefore a talk on faith is properly addressed to a person endowed with faith. "
(2) "And why is a talk on virtuous behavior properly addressed to a virtuous person? When a talk on virtuous behavior is being given, a virtuous person does not lose his temper and become irritated, hostile, and stubborn; he does not display anger, hatred, and bitterness. For what reason? Because he perceives that virtuous behavior in himself and obtains rapture and joy based upon it. Therefore a talk on virtuous behavior is properly addressed to a virtuous person. "
(3) "And why is a talk on learning properly, addressed to a learned person? When a talk on learning is being given, a learned person does not lose his temper and become irritated, hostile, and stubborn; he does not display anger, hatred, and bitterness. For what reason? Because he perceives that learning in himself and obtains rapture and joy based upon it. Therefore a talk on learning is properly addressed to a learned person. "
(4) "And why is a talk on generosity properly addressed to a generous person? When a talk on generosity is being given, a generous person does not lose his temper and become irritated, hostile, and stubborn; he does not display anger, hatred, and bitterness. For what reason? Because he perceives that generosity in himself and obtains rapture and joy based upon it. Therefore a talk on generosity is properly addressed to a generous person."
(5) "And why is a talk on wisdom properly addressed to a wise person ? When a talk on wisdom is being given, a wise person does not lose his temper and become irritated, hostile, and stubborn; he does not display anger, hatred, and bitterness. For what reason? Because he perceives that wisdom in himself and obtains rapture and joy based upon it. Therefore a talk on wisdom is properly addressed to a wise person. "
"Bhikkhus, a talk is properly addressed when , having weighed one type of person against another, it is addressed to these five [appropriate] types of persons."
(Certain topics are inappropriate to discuss with certain kinds of people.)
AN 5.158 Sarajjasutta: Timidity
"Bhikkhus, possessing five qualities, a bhikkhu is overcome by timidity. What five? Here, a bhikkhu is devoid of faith, immoral, unlearned, lazy, and unwise. Possessing these five qualities, a bhikkhu is overcome by timidity."
"Bhikkhus, possessing five [other] qualities, a bhikkhu is self-confident. What five? Here, a bhikkhu is endowed with faith, virtuous, learned, energetic, and wise. Possessing these five qualities, a bhikkhu is self-confident'"
(Confidence or lack thereof in monks is due to their practice.)
AN 5.159 Udayisutta: Udayi
Thus have I heard. On one occasion the Blessed One was dwelling at Kosambi in Ghosita's Park. Now on that occasion the Venerable Udayi, surrounded by a large assembly of laypeople, was sitting teaching the Dhamma. The Venerable Ananda saw this and approached the Blessed One, paid homage to him, sat down to one side, and said: "Bhante, the Venerable Udayi, surrounded by a large assembly of lay people, is teaching the Dhamma." .
"It isn't easy, Ananda, to teach the Dhamma to others. One who teaches the Dhamma to others should first set up five qualities internally. What five? (1) [Having determined :] 'I will give a progressive talk,' one should teach the Dhamma to others. (2) [Having determined:] 'I will give a talk that shows reasons.' one should teach the Dhamma to others. (3) [Having determined :] 'I will give a talk out of sympathy.' One should teach the Dhamma to others. (4) [Having determined:] 'I will not give a talk while intent on material gain,' one should teach the Dhamma to others. (5) [Having determined :] 'I will give a talk without harming myself or others,' one should teach the Dhamma to others. It isn't easy, Ananda, to teach the Dhamma to others. One who teaches the Dhamma to others should first set up these five qualities internally.' " (When told Venerable Udāyī is teaching, the Buddha defines five factors that a Dhamma teacher should establish in themselves.)
AN 5.160 Duppativinodayasutta: Hard to Dispel
"Bhikkus, these five things, once arisen , are hard to dispel. What five? Lust, once arisen, is hard to dispel. Hatred .. . Delusion . . . Discernment. . . The urge to travel, once arisen, is hard to dispel. These five things, once arisen , are hard to dispel."
(Five things that are hard to dispel once they have arisen)
II. Resentment
AN 5.161 Pathamaaghatapativinayasutta: Removing Resentment (1)
"Bhikkhus, there are these five ways of removing resentment by which a bhikkhu should entirely remove resentment when it has arisen toward anyone. What five? (1) One should develop loving-kindness for the person one resents; in this way one should remove the resentment toward that person. (2) One should develop compassion for the person one resents; in this way one should remove the resentment toward that person: (3) One should develop equanimity toward the person one resents; in this way one should remove the resentment toward that person. (4) One should disregard the person one resents and pay no attention to him ; in this way one should remove the resentment toward that person. (5) One should apply the idea of the ownership of kamma to the person one resents, thus: 'This venerable one is the owner of his kamma, the heir of his kamma; he has kamma as his origin, kamma as his relative, kamma as his resort; he will be the heir of any kamma he does, good or bad. In this way one should remove the resentment toward that person. These are the five ways of removing resentment by which a bhikkhu should entirely remove resentment when it has arisen toward anyone."
(Five reflections to help eliminate resentment, in brief.)
AN 5.162 Dutiyaaghatapativinayasutta: Removing Resentment (2)
There the Venerable Sariputta addressed the bhikkhus: "Friends, bhikkhus!'' "Friend," those bhikkhus replied. The Venerable Sariputta said this: "Friends, there are these five ways of removing resentment by which a bhikkhu should entirely remove resentment when it has arisen toward anyone. What five? (1) Here, a person's bodily behavior is impure, but his verbal behavior is pure; one should remove resentment toward such a person. (2) A person's verbal behavior is impure, but his bodily behavior is pure; one should also remove resentment toward such a person. (3) A person's bodily behavior and verbal behavior are impure, but from time to time he gains an opening of the mind, placidity of mind; one should also remove resentment toward such a person. (4) A person's bodily behavior and verbal behavior are impure, arid he does not gain an opening of the mind, placidity of mind from time to time; one should also remove resentment toward such a person. (5) A person's bodily behavior and verbal behavior are pure, and from time to time he gains an opening of the mind, placidity of mind; one should also remove resentment toward such a person."
(1) "How , friends, should resentment be removed toward the person whose bodily behavior is impure but whose verbal behavior is pure? Suppose a rag-robed bhikkhu sees a rag by the roadside. He would press it down with his left foot, spread it out with his right foot, tear off an intact section, and take it away with him ; so too, when a person's bodily behavior is impure but his verbal behavior is pure, on that occasion one should not attend to the impurity of his bodily behavior but should instead attend to the purity of his verbal behavior. In this way resentment toward that person should be removed. (2) "How , friends, should resentment be removed toward the person whose verbal behavior is impure but whose bodily behavior is pure? Suppose there is a pond covered with algae and water plants. A man might arrive, afflicted and oppressed by the heat, weary , thirsty, and parched. He would plunge into the pond , sweep away the algae and water plants with his hands, drink from his cupped hands, and then leave; so too, when a person's verbal behavior is impure but his bodily behavior is pure, on that occasion one should not attend to the impurity of his verbal behavior but should instead attend to the purity of his bodily behavior. In this way resentment toward that person should be removed. (3) "How , friends, should resentment be removed toward the person whose bodily behavior and verbal behavior are impure but who from time to time gains an opening of the mind, placidity of mind? Suppose there is a little water in a puddle. Then a person might arrive, afflicted and oppressed by the heat, weary, thirsty, and parched . He would think: 'This little bit of water is in the puddle. If I try to drink it with my cupped hands or a vessel, I will stir it up , disturb it, and make it undrinkable. Let me get down on all fours, suck it up like a cow , and depart. He then gets down on all fours, sucks the water up like a cow , and departs. So too, when a person's bodily behavior and verbal behavior are impure but from time to time he gains an opening of the mind, placidity of mind, on that occasion one should not attend to the impurity of his bodily and verbal behavior, but should instead attend to the opening of the mind , the placidity of mind , he gains from time to time. In this way resentment toward that person should be removed. (4) "How , friends, should resentment be removed toward the person whose bodily and verbal behavior are impure and who does not gain an opening of the mind, placidity of mind, from time to time? Suppose a sick, afflicted, gravely ill person was traveling along a highway, and the last village behind him and the next village ahead of him were both far away. He would not obtain suitable food and medicine or a qualified attendant; he would not get [to meet] the leader of the village district. Another man traveling along the highway might see him and arouse sheer compassion, sympathy, and tender concern for him, thinking: 'Oh, may this man obtain suitable food, suitable medicine, and a qualified attendant! May he get [to meet] the leader of the village district! For what reason? So that this man does not encounter calamity and disaster right here.' So too, when a person's bodily and verbal behavior are impure and he does not gain from time to time an opening of the mind, placidity Of mind, on that occasion one should arouse sheer compassion, sympathy, and tender concern for him, thinking, 'Oh, may this venerable one abandon bodily misbehavior and develop good bodily behavior; may he abandon verbal misbehavior and develop good verbal behavior; may he abandon mental misbehavior and develop good mental behavior! For what reason? So that, with the breakup of the body, after death, he will not be reborn in the plane of misery, in a bad destination, in the lower world, in hell.' In this way resentment toward that person should be removed. "
(5) "How , friends, should resentment be removed toward the person w hose bodily and verbal behavior are pure and who from time to time gains an opening of the mind, placidity of mind? Suppose there were a pond with clear, sweet, cool water, clean, with smooth banks, a delightful place shaded by various trees. Then a man might arrive, afflicted and oppressed by the heat, weary, thirsty, and parched. Having plunged into the pond, he would bathe and drink, and then, after coming out, he would sit or lie down in the shade of a tree right there. So too, when a person's bodily and verbal behavior are pure and from time to time he gains an opening of the mind, placidity of mind, on that occasion one should attend to his pure bodily behavior, to his pure verbal behavior? and to the opening of the mind, the placidity of mind, that he gains from time to time. In this way resentment toward that person should be removed. Friends, by means of a person who inspires confidence in every way, the mind gains confidence. "
"These, friends, are the five ways of removing resentment by means of which a bhikkhu can entirely remove resentment toward whom ever it has arisen."
(Five reflections to help eliminate resentment, an explanation by Sāriputta.)
An 5.163 Sakacchasutta: Discussions
[This sutta is identical with 5:65, except that it is spoken by Sariputta to the bhikkhus.]
(Qualifications for a monk to hold a Dhamma discussion.)
AN 5.164. Sajivasutta: Wax of Life
[This sutta is identical with 5:66, except that it is spoken by Sariputta to the bhikkhus.]
(Qualifications for a monk to share their way of life.)
AN 5.165 Panhapucchasutta: Asking Questions
There the Venerable Sariputta .. . said this: "Friends, whoever asks another person a question does so for five reasons or for a particular one among them. What five? (1) One asks another person a question because of one's dullness and stupidity; (2) one with evil desires, motivated by desire, asks another person a question; (3) one asks another person a question as a way of reviling [the other person]; (4) one asks another person a question because one wishes to learn; (5) or one asks another person a question with the thought: 'If, when he is asked a question by me, he answers correctly, that is good; but if he does not answer correctly, I will give him a correct explanation .' Friends, whoever asks another person a question does so for these five reasons or for a particular one among them ."
" Friends, I ask another person a question with the thought: 'If, when he is asked a question by me, he answers correctly, that is good ; but if he does not answer correctly, I will give him a correct explanation ."
(Sāriputta explains five reasons for asking a question, and the reason he asks a question.) AN 5.166 Nirodhasutta: Cessation
There the Venerable Sariputta . . . said this: "Here, friends, a bhikkhu accomplished in virtuous behavior, concentration, and wisdom might enter and emerge from the cessation of perception and feeling. There is this possibility. But if he does not reach final knowledge in this very life, having been reborn among a certain group of mind-made [deities] that transcend the company of devas that subsist on edible food, he might [again] enter and emerge from the cessation of perception and feeling." "There is this possibility."
When this was said, the Venerable Udayi said to the Venerable Sariputta: "This is impossible, friend Sariputta, it cannot happen that a bhikkhu, having been reborn among a certain group of mind-made [deities] that transcend the company of devas that subsist on edible food, might [again] enter and emerge from the cessation of perception and feeling. There is no such possibility."
A second time .. . A third time, the Venerable Sariputta said: "Here, friends, it is possible that a bhikkhu accomplished in virtuous behavior .... having been reborn among a certain group of mind-made . [deities] . . . might [again] enter and emerge from the cessation of perception and feeling. There is this possibility."
A third time, the Venerable Udayi said to the Venerable Sariputta: "This is impossible, friend Sariputta, it can n ot happen that a bhikkhu, having been reborn among a certain group of mind-made [deities]. . . might [again] enter and emerge from the cessation of perception and feeling. There is no such possibility."
Then it occurred to the Venerable Sariputta: "The Venerable Udayi has rejected me up to the third time, and not a single bhikkhu expresses agreement with me. Let me approach the Blessed One."
Then the Venerable Sariputta approached the Blessed One, paid homage to him, sat down to one side, and addressed the bhikkhus: "Here, friends, a bhikkhu accomplished in virtuous behavior, concentration, and wisdom might [again] enter and emerge from the cessation of perception and feeling. There is this possibility. If he does not reach final know ledge in this very life, having been reborn among a certain group of mind-made [deities] that transcend the company of devas that subsist on edible food, he might [again] enter and emerge from the cessation of perception and feeling. There is this possibility."
When this was said, the Venerable Udayi said to the Venerable Sariputta: "This is impossible, friend Sariputta, it cannot happen that a bhikkhu, having been reborn among a certain group of mind-made [deities] transcending the company of devas that subsist on edible food, might [again] enter and emerge from the cessation of perception and feeling. There is no such possibility."
A second time ...A third time, the Venerable Sariputta addressed the bhikkhus: "Here , friends, a bhikkhu accomplished in virtuous behavior . . . ... having been reborn among a certain group of mind-made [deities]. . . might [again] enter and emerge from the cessation of perception and feeling. There is this possibility." A third time, the Venerable Udayi said to the Venerable Sariputta: "This is impossible, friend Sariputta, it cannot happen that a bhikkhu .. .reborn among a certain group of mind-made [deities]. , . might [again] enter and emerge from the cessation of perception and feeling. There is no such possibility."
Then it occurred to the Venerable Sariputta: "Even when I am in the presence of the Blessed One, the Venerable Udayi rejects me up to the third time, and not a single bhikkhu expresses agreement with me. Let me just keep silent." Then the Venerable Sariputta fell silent.
Then the Blessed One addressed the Venerable Udayi: "Udayi, just w hat do you understand by a mind -made group?" "Bhante, it is those devas that are formless, perception made." "What are you saying, Udayi, you foolish and incompetent fellow? Yet you think you have to speak up !" Then the Blessed One addressed the Venerable Ananda: "Ananda, do you just look on passively as an elder bhikkhu is being harassed? Don't you have any compassion toward an elder bhikkhu when he's being harassed ?"
Then the Blessed One addressed the bhikkhus: "Here, bhikkhus, a bhikkhu accomplished in virtuous behavior, concentration, and wisdom might enter and emerge from the cessation of perception and feeling. If he does not reach final knowledge in this very life, then, having been reborn among a certain group of mind-made [deities] that transcend the company of devas that subsist on edible food, he might [again] enter and emerge from the cessation of perception and feeling. There is this possibility."
This is what the Blessed One said. Having said this, the Fortunate One got up from his seat and entered his dwelling. Then, not long after the Blessed One had left, the Venerable Ananda approached the Venerable Upavana and said to him: "Here, friend Upavana, they were harassing other elder bhikkhus, but we didn't question them . It would not be surprising if this evening, when he emerges from seclusion, the Blessed One makes a pronouncement about this matter, and he might call upon the Venerable Upavana himself [to give an account], Just now I feel timid."
Then, in the evening, the Blessed One emerged from seclusion and went to the meeting hall. He sat down in the appointed seat and said to the Venerable Upavana: "Upavana, how many qualities should an elder bhikkhu possess to be pleasing and agreeable to his fellow monks and to be respected and esteemed by them ?"
"Possessing five qualities, Bhante, an elder bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them. What five? (1) He is virtuous; he dwells restrained by the Patimokkha . . . [as in 5:134 ] ... he trains in them. (2) He has learned much . . . [as in 5 :134 ]... he has penetrated well by view. (3) He is a good speaker with a good delivery; he is gifted With speech that is polished, clear, articulate,, expressive of the meaning. (4) He gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are pleasant dwellings in this very life. (5) With the destruction of the taints, he has realized for him self with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he dwells in it. Possessing these five qualities, an elder is pleasing and agreeable to his fellow monks and is respected and esteemed by them ."
"Good, good, Upavana! Possessing those five qualities, an elder is pleasing and agreeable to his fellow monks and is respected and esteemed by them . But if these five qualities are not found in an elder bhikkhu, why should his fellow monks honor, respect, esteem , and venerate him ? On account of his broken teeth, grey hair, and wrinkled skin? But because these five qualities are found in an elder bhikkhu, his fellow monks honor, respect, esteem , and venerate him ."
(Udāyī refuses to believe Sāriputta’s description of the achievements of an accomplished meditator. The Buddha dismisses Udāyī’s foolishness, and outlines the reasons senior monks should be respected.)
AN 5.167 Codanasutta: Reproving
There the Venerable Sariputta addressed the bhikkhus thus ..... "Friends, a bhikkhu who wishes to reprove another should first establish five things in himself. What five? (1) [He should consider:] 'I will speak at a proper time, not at an improper time; (2) I will speak truthfully, not falsely; (3) I will speak gently, not harshly; (4) I will speak in a beneficial way, not in a harmful way; (5) I will speak with a mind of loving-kindness, not while harboring hatred. A bhikkhu who wishes to reprove another should first establish these five things in himself. "
"Here, friends, I see some person being reproved at an improper time, not disturbed at a proper time; being reproved about what is false, not disturbed about what is true; being reproved harshly, not disturbed gently; being reproved in a harmful way, not disturbed in a beneficial way; being reproved by one who harbors hatred, not disturbed by one with a mind of loving-kindness. "
"Friends, when a bhikkhu is reproved in a way contrary to the Dhamma, non-remorse should be induced in him in five ways: (1) 'Friend, you were reproved at an improper time, not at a proper time; that is sufficient for you to be without remorse. (2) You were reproved falsely, riot truthfully; that is sufficient for you to be without remorse. (3) You were reproved harshly, not gently; that is sufficient for you to be without remorse. (4) You w ere reproved , in a harmful way, not in a beneficial way; that is sufficient for you to be without remorse. (5) You were reproved by one harboring hatred, not by one with a mind of loving-kindness; that is sufficient for you to be without remorse. When a bhikkhu is reproved in a way contrary to the Dhamma, non -remorse should be induced in him in these five ways."
"Friends, when a bhikkhu reproves in a way contrary to the Dhamma, remorse should be induced in him in five ways: (1) 'Friend, you reproved him at an improper time, not at a proper time; that is sufficient for you to feel remorse. (2) You reproved him falsely, not truthfully; that is sufficient for you to feel remorse. (3) You reproved him harshly, not gently; that is sufficient for you to feel remorse. (4) You reproved him in a harmful way, not in a beneficial way ; that is sufficient for you to feel remorse. (5) You reproved him while harboring hatred, not with a mind of loving-kindness; that is sufficient for you to feel remorse. When a bhikkhu reproves in a way contrary to the Dhamma, remorse should be induced in him in these five ways. For what reason? So that an other bhikkhu would not think of reproving falsely."
"Here, friends, I see some person being reproved at a proper time, not disturbed at an improper time; being reproved truthfully, not disturbed falsely; being reproved gently, not disturbed harshly; being reproved in a beneficial way, not disturbed in a harmful way; being reproved b y one with a mind of loving-kindness, not disturbed by one w h o h arbors hatred. "
"Friends, when a bhikkhu is reproved in accordance with the Dhamma, remorse should be induced in him in five ways: (1) 'Friend , you were reproved at a proper time, not at an improper time; that is sufficient for you to feel remorse. (2) You were reproved truthfully not falsely; that is sufficient for you to feel remorse. (3) You were reproved gently, not harshly; that is sufficient for you to feel remorse. (4) You were reproved in a beneficial Way, not in a harmful way; that is sufficient for you to feel remorse. (5) You were reproved by one with a mind of loving-kindness,, not by one harboring hatred ; that is sufficient for you to feel remorse.' When a bhikkhu is reproved in accordance with the Dhamma, remorse should be induced in him in these five ways. "
"Friends, when a bhikkhu reproves in accordance with the Dhamma, non-remorse should be induced in him in five ways: (1) 'Friend, you reproved him at a proper time, not at an improper time; that is sufficient for you to be without remorse. (2) You reproved him truthfully, not falsely; that is sufficient for you to be without remorse. (3) You reproved him gently, not harshly; that is sufficient for you to be without remorse. (4) You reproved him in a beneficial way, not in a harmful way; that is sufficient for you to be without remorse. (5) You reproved him with a mind of loving-kindness, not while harboring hatred; that is sufficient for you to be without remorse.' When a bhikkhu reproves in accordance with the Dhamma, non-remorse should be induced in him in these five ways. For what reason? So that another bhikkhu would think of reproving about what is true. "
"Friends, a person who is reproved should be established in two things: in truth and non-anger. If others should reprove me— whether at a proper time or at an improper time; whether about what is true or about what is false; whether gently or harshly ; whether in a beneficial way or in a harmful way; whether with a mind of loving-kindness or while harboring hatred — I should still be established in two things: in truth and non-anger. "If I know : 'There is such a quality in me,' I tell him : 'It exists. This quality is found in me.' If I know : 'There is no such quality in m e,' I tell him: 'It doesn't exist. This quality isn't found in me.'
[The Blessed One said:] "Sariputta, even when you are speaking to them in such a way, some foolish men here do not respectfully accept what you say." "There are, Bhante, persons devoid of faith who have gone forth from the household life into homelessness, not out of faith but intent on earning a living; they are crafty, hypocritical, deceptive, restless, puffed up, vain , talkative, ram bling in their talk, unguarded over the doors of the senses, immoderate in eating, not intent on wakefulness, indifferent to the ascetic life, not keenly respectful of the training, luxurious and lax, leaders in backsliding, discarding the duty of solitude, lazy, devoid of energy, muddle-minded, lacking in clear comprehension, unconcentrated, with wandering minds, unwise, stupid. When I speak to them in such a way, they do not respectfully accept what I say. "
"But, Bhante, there are clansmen who have gone forth from the household life into homelessness out of faith, who are not crafty, hypocritical, deceptive, restless, puffed up, vain, talkative, and rambling in their talk; who keep guard over the doors of the senses; who are moderate in eating, intent on wakefulness, intent upon the ascetic life, keenly respectful of the training; who are riot luxurious and lax; who discard backsliding and take the lead in solitude; who are energetic, resolute, mindful, clearly comprehending, concentrated, with one-pointed minds, wise, intelligent. When I speak to them in such a way , they respectfully accept what I say."
"Sariputta, leave alone those people who are devoid of faith and have gone forth from the household life into homelessness, not out of faith but intent on earning a living; who are crafty . . . unwise, stupid. But, Sariputta, you should speak to those clansmen who have gone forth from the household life into homelessness out of faith, who are not crafty . . . who are wise, intelligent. Exhort your fellow monks, Sariputta! Instruct your fellow monks, Sariputta, [thinking:] 'I will cause my fellow monks to emerge from what is contrary to the good Dhamma and will establish them in the good Dhamma. Thus, Sariputta, should you train yourself.'
(Factors that a monk should establish in themselves before accusing another.)
AN 5.168 Silasutta: Virtuous Behavior
[This sutta is identical with 5:24, except that it is spoken by Sariputta to the bhikkhus.]
(Lack of ethics prevents the attaining of samādhi, wisdom, and freedom.)
AN 5.169 Khippanisantisutta: Of Quick Apprehension
Then the Venerable Ananda approached the Venerable Sariputta and exchanged greetings with him . When they had concluded their greetings and cordial talk, he sat down to one side and said: "In what way, friend Sariputta, is a bhikkhu one of quick apprehension concerning wholesome teachings, one who grasps well what he has learned, learns abundantly, and does not forget what he has learned?"
"The Venerable Ananda is learned, so let him clear this up himself." "Then listen, friend Sariputta, and attend closely. I will speak." "Yes, friend," the Venerable Sariputta replied.
The Venerable Ananda said this: "Here, friend Sariputta, a bhikkhu is skilled in meaning, skilled in the Dhamma, skilled in language, skilled in phrasing, and skilled in sequence. In this way , friend Sariputta, a bhikkhu is one of quick apprehension concerning wholesome teachings, one who grasps well what he has learned, learns abundantly, and does not forget what he has learned."
"It's astounding and amazing, friend, how well this has been stated b y the Venerable Ananda! We consider the Venerable Ananda to be one who possesses these five qualities: 'The Venerable Ananda is skilled in meaning, skilled in Dhamma, skilled in language, skilled in phrasing, and skilled in sequence."
(Ānanda asks Sāriputta to explain what it means to be quick-witted, but Sāriputta gets Ānanda to explain it himself.)
AN 5.170 Bhaddajisutta: Bhaddaji
On one occasion the Venerable Ananda was dwelling at Kosambi in Ghosita's Park. Then the Venerable Bhaddaji approached the Venerable Ananda and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side. The Venerable Ananda then said to him : "Friend Bhaddaji, what is the foremost of sights? What is the foremost kind of hearing? What is the foremost happiness? What is the foremost perception? W hat is the foremost among states of existence?"
"(1 ) There is, friend, Brahma, the vanquisher, the unvanquished, the universal seer, the wielder of power. Getting to see Brahma is the foremost sight. (2) There are the devas of streaming radiance who are suffused and inundated with happiness. They sometimes utter the inspired utterance: 'Oh, what happiness! Oh, what happiness!' Getting to hear that sound is the foremost kind of hearing. (3) There are the devas of refulgent glory. Being happy, they experience very peaceful happiness: this is the foremost happiness. (4) There are the devas of the base of nothingness: this is the foremost perception. (5) There are the devas of the base of neither-perception-nor-non-perception: this is the foremost state of existence."
"Then does the Venerable Bhaddaji agree with the multitude about this?" "The Venerable Ananda is learned, so let him clear this up himself." "Then listen, friend Bhaddaji, and attend closely. I will speak ." "Yes, friend ," the Venerable Bhaddaji replied.
The Venerable Ananda said this: "(1 ) In whatever way, friend, one sees such that immediately afterward the destruction of the taints occurs9 this is the foremost sight. (2) In whatever way one hears such that immediately afterward the destruction of the taints occurs: this is the foremost kind of hearing. (3) In whatever way one is happy such that immediately afterward the destruction of the taints occurs: this is the foremost happiness. (4) In whatever way one perceives such that immediately afterward the destruction of the taints occurs: this is the foremost perception. (5) In whatever way one exists such that immediately afterward the destruction of the taints occurs: this is the foremost state of existence."
(Ānanda asks Bhaddaji about the best sense objects, and corrects his answer.)
III. The Lay Follower AN 5.171 Sarajjasutta: Timidity
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 O ne said this: "Bhikkhus, possessing five qualities, a lay follower is overcome by timidity. What five? He destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for heedlessness. Possessing these five qualities, a lay follower is overcome by timidity."
"Bhikkhus, possessing five qualities a lay follower is self-confident. What five? He abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquor, wine, and intoxicants, the basis for heedlessness. Possessing these five qualities, a lay follower is self-confident."
(Confidence or lack thereof in layfolk is due to their precepts.)
AN 5.172 Visaradasutta: Self-Confidence
"Bhikkhus, possessing five qualities, a lay follower dwells with out self-confidence at home. What five? He destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for heedlessness. Possessing these five qualities, a lay follower dwells without self-confidence at home. "
"Bhikkhus, possessing five qualities, a lay follower dwells self-confident at home. What five? He abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquor, wine, and intoxicants, the basis for heedlessness. Possessing these five qualities, a lay follower dwells self-confident at home."
(Confidence or lack thereof in lay folk is due to their precepts.)
AN 5.173 Nirayasutta: Hell
"Bhikkhus, possessing five qualities, a lay follower is deposited in hell as if brought there. What five? He destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for heedlessness. Possessing these five qualities, a lay follower is deposited in hell as if brought there. "
"Bhikkhus, possessing five qualities, a lay follower is deposited in heaven as if brought there. What five? He abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquor, wine, and intoxicants, the basis for heedlessness. Possessing these five qualities, a lay follower is deposited in heaven as if brought there."
(Reasons one is cast down to hell or raised to heaven.)
AN 5.174 Verasutta: Enmities
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, without having abandoned five perils and enmities, one is called immoral and is reborn in hell. What five? The destruction of life, taking what is not given, sexual misconduct, false speech, and [indulging in] liquor, wine, and intoxicants, the basis for heedlessness. Without having abandoned these five perils and enmities, one is called immoral and is reborn in hell. "
"Householder, having abandoned five perils and enmities, one is called virtuous and is reborn in heaven. What five? The destruction of life . . . and [indulging in] liquor, wine, and intoxicants, the basis for heedlessness. Having abandoned these five perils and enmities, one is called virtuous and is reborn in heaven. '"
(1) "Householder, one who destroys life thereby engenders peril and enmity pertaining to the present life and the future life, and also experiences mental pain and dejection. One who abstains from the destruction of life does not engender peril and enmity pertaining to the present life and the future life, nor does he experience mental pain and dejection. For one w o abstains from the destruction of life, that peril and enmity has thus subsided. (2) "Householder, one who takes what is not given . .. ( 3 ) ... engages in sexual misconduct. . . (4) . . . speaks falsely . . . (5) ... indulges in liquor, wine, and intoxicants, the basis for heedlessness, thereby engenders peril and enmity pertaining to the present life and the future life, and also experiences mental pain and dejection. One who abstains from liquor, wine, and intoxicants, the basis for heedlessness, does not engender peril and enmity pertaining to the present life and the future life, nor does he experience mental pain and dejection. For one who abstains from liquor, wine, and intoxicants, the basis for heedlessness, that peril and enmity has thus subsided."
There's a man in the world who destroys life, speaks falsely, and takes what is not given, who goes to the wives of others, and indulges in liquor and wine.
Harboring within the five enmities, he is called immoral. With the breakup of the body, that unwise person is reborn in hell.
But there is a man in the world who does not destroy life, speak falsely, take what is not given, go to the wives of others, or indulge in liquor and wine.
Having abandoned the five enmities, he is called virtuous. With the breakup of the body, that wise person is reborn in heaven.
(Breaking of precepts is a threat and a danger.)
AN 5.175 Candalasutta: Candala
"Bhikkhus, possessing five qualities, a lay follower is a candala of a lay follower, a stain of a lay follower, the last among lay followers. What five? (1) He is devoid of faith; (2) he is immoral; (3) he is superstitious and believes in auspicious signs, not in kamma; (4) he seeks outside here for a person worthy of offerings; and (5) he first does [meritorious] deeds there. Possessing these five qualities, a lay follower is a candala of a lay follower, a stain of a lay follower, the last among lay followers. "
"Bhikkhus, possessing five qualities, a lay follower is a gem of a lay follower, a red lotus of a lay follower, a white lotus of a lay follower. What five? (1) He is endowed with faith; (2) he is virtuous; (3) he is not superstitious and believes in kamma, not in auspicious signs; (4) he does not seek outside here for a person worthy of offerings; and he first does [meritorious] deeds here. Possessing these five qualities, a lay follower is a gem of a lay follower, a red lotus of a lay follower, a white lotus of a lay follower."
(An outcaste is not born, but they make themselves an outcaste by their behavior.)
AN 5.176 Pitisutta: Rapture
Then the householder Anathapindika; accompanied by five hundred lay followers, approached the Blessed One, paid homage to him , and sat down to one side. The Blessed One then said to the householder Anathapindika and his retinue]: "Householders, you have presented robes, alms food, lodgings, and medicines and provisions for the sick to the Sangha of bhikkhus. You should not be content merely with this much , [thinking]: 'We have presented robes, alms food, lodgings, and medicines and provisions for the sick to the Sangha of bhikkhus.' Therefore, householders, you should train yourselves thus: 'How can we from time to time enter and dwell in the rapture of solitude?' It is in such a way that you should train yourselves."
When this was said , the Venerable Sariputta said to the Blessed One: "It's astounding and amazing, Bhante, how well that was said by the Blessed One. Bhante, whenever a noble , disciple enters and dwells in the rapture of solitude, on that occasion five things do not occur in him. (1) Pain and dejection connected with sensuality do not occur in him. (2) Pleasure and joy connected with sensuality do not occur in him. (3) Pain and dejection connected with the unwholesome do not occur in him . (4) Pleasure and joy connected with the unwholesome do not occur in him . (5) Pain and dejection connected with the wholesome do not occur in him. Bhante, whenever a noble disciple enters and dwells in the rapture of solitude, on that occasion these five things do not occur in him ."
"Good, good , Sariputta! Sariputta, whenever a noble disciple enters and dwells in the rapture of solitude . . [The Buddha repeats in full the entire statement of the Venerable Sariputta, down to :] . . . on that occasion these five things do not occur in him ." (The Buddha encourages Anāthapiṇḍika to not rest short with generosity, but to practice meditation too.)
AN 5.177 Vanijjasutta: Trades
"Bhikkhus, a lay follower should not engage in these five trades. What five? Trading in weapons, trading in living beings, trading in m eat, trading in intoxicants, and trading in poisons. A lay follower should not engage in these five trades."
(Five kinds of trade that are wrong livelihood.)
AN 5.178 Rajasutta: Kings
"Bhikkhus, what do you think? Have you ever seen or heard that when a person abandons and abstains from the destruction of life, kings have him arrested on the charge of so abstaining and then execute him, imprison him, banish him , or do with him as the occasion demands?" "Surely not, Bhante." "Good, bhikkhus! I too have not seen or heard of such a thing. But rather it is when they inform kings of his evil deed, saying: 'This person has taken the life of a woman or a man, that kings have him arrested on the charge of taking life and then execute him , imprison him, banish him , or do with him as the occasion demands. Have you ever seen or heard of such a case?" "We have seen this, Bhante, and we have heard of it, and we will hear of it [in time to come]."
(2) "Bhikkhus, what do you think? Have you ever seen or heard that when a person abandons and abstains from taking what is not given, kings have him arrested on the charge of so abstaining and then execute him, imprison him , banish him , or do with him as the occasion demands?" "Surely not, Bhante."
"Good , bhikkhus! I too have not seen or heard of such a thing. But rather it is when they inform kings of his evil deed, saying: 'This person has stolen something from the village or forest,' that kings have him arrested on the charge of stealing and then execute him , imprison him, banish him , or do with him as the occasion demands. Have you ever seen or heard of such a case?" "We have seen this, Bhante, and we have heard of it, and we will hear of it [in time to come]."
(3) "Bhikkhus, what do you think? Have you ever seen or heard that when a person abandons and abstains from sexual misconduct, kings have him arrested on the charge of so abstaining and then execute him, imprison him , banish him , or do with him as the occasion demands?" "Surely not, Bhante. "
"Good , bhikkhus! I too have not seen or heard of such a thing. But rather it is when they inform kings of his evil deed, saying: 'This man has committed misconduct with someone else's women and girls, that kings have him arrested on the charge of sexual misconduct and then execute him , imprison him , banish him , or do with him as the occasion demands. Have you ever seen or heard of such a case?" "We have seen this, Bhante, and we have heard of it, and we will hear of it [in time to come]."
(4) "Bhikkhus, what do you think? Have you ever seen or heard that when a person abandons and abstains from false speech, kings have him arrested on the charge of so abstaining and then execute him, imprison him , banish him , or do with him as the occasion demands?" "Surely not, Bhante."
"Good , bhikkhus! I too have not seen or heard of such a thing. But rather it is when they inform kings of his evil deed , saying: 'This person has ruined a householder or a householder's son with false speech, that kings have him arrested on the charge of false speech and then execute him , imprison him , banish him , or do with him as the occasion demands. Have you ever seen or heard of such a case?" "We have seen this, Bhante, and we have heard of it, and we will hear of it [in time to come]."
(5) "Bhikkhus, what do you think? Have you ever seen or heard that when a person abandons and abstains from liquor, wine, and intoxicants, the basis for heedlessness, kings have him arrested on the charge of so abstaining and then execute him , imprison him , banish him, or do with him as the occasion demands?" "Surely not, Bhante."
"Good , bhikkhus! I too have not seen or heard of such a thing. But rather it is when they inform kings of his evil deed, saying: 'This person, under the influence o f liquor, wine, and in toxicants, has taken the life of a woman or a man ; or he has stolen something from a village or a forest; or he has committed misconduct with someone else's women and girls; or he has ruined a householder or a householder's son with false speech, that kings have him arrested on the charge of using liquor, wine, and intoxicants, the basis for heedlessness, and then execute him , imprison him, banish him , or do with him as the occasion demands. Have you ever seen or heard of such a case?"
"We have seen this, Bhante, and we have heard of it, and we will hear of it [in time to come]."
(Kings do not punish people for keeping precepts.)
AN 5.179 Gihisutta: A Layman
Then the householder Anathapindika, accompanied by five hundred lay followers, approached the Blessed One, paid homage to him , and sat down to one side. The Blessed One then addressed the Venerable Sariputta: "You should know , Sariputta, that any white-robed householder whose actions are restrained by five training rules and who gains at will, without trouble or difficulty, four pleasant visible dwellings that pertain to the higher mind, might, if he so wished, declare of himself: 'I am finished with hell, the animal realm , and the sphere of afflicted spirits; I am finished with the plane of misery, the bad destination, the lower world; I am a stream -enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment."
(1) "What are the five training rules by which his actions are restrained? Here, Sariputta, a noble disciple abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, the basis-for heedlessness. His actions are restrained by these five training rules. "What are the four pleasant visible dwellings that pertain to the higher mind, which he gains at will, without trouble or difficulty?"
(2) "Here, the noble disciple possesses unwavering confidence in the Buddha thus: The 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 the first pleasant visible dwelling that pertains to the higher mind, which he has achieved for the purification of, the impure mind, for the cleansing of the unclean mind."
(3) "Again , the noble disciple possesses unwavering confidence in the Dhamma thus: The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. This is the second pleasant visible dwelling that pertains to the higher mind, which he has achieved for the purification of the impure mind, for the cleansing of the unclean mind."
(4) "Again, the noble disciple possesses unwavering confidence in the Sangha thus: 'The Sangha of the Blessed One's disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individual— this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worth y of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world. This is the third pleasant visible dwelling that pertains to the higher mind, which he has achieved for the purification of the impure mind, for the cleansing of the unclean mind. "
(5) "Again , the noble disciple possesses the virtuous behavior loved by the noble ones, unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. This is the fourth pleasant visible dwelling that pertains to the higher mind, which he has achieved for the purification of the impure mind, for the cleansing of the unclean mind. "
"These are the four pleasant visible dwellings that pertain to the higher mind, which he gains at will, without trouble or difficulty. "
"You should know , Sariputta, that any white-robed householder whose actions are restrained by these five training rules and who gains at will, without trouble or difficulty, these four pleasant visible dwellings that pertain to the higher mind, might, if he so wished, declare of himself: 'I am finished with hell, the animal realm , and the sphere of afflicted spirits; I am finished with the plane of misery, the bad destination, the lower world; I am a stream -enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment"
Having seen the peril in the hells, one should avoid evil deeds; having undertaken the noble Dhamma, the wise one should avoid them.
To the utmost of one's ability, one should not injure living beings; one should not knowingly speak falsely; one should not take what is not given.
One should be content with one's own wives and should refrain from the wives of others. A person should not drink wine and liquor, which cause mental confusion.
One should recollect the Buddha and ponder on the Dhamma. One should develop, a benevolent mind, which leads to the world of the devas.
When things to be given are available, for one needing and wanting merit an offering becomes vast if first given to the holy ones. I will describe the holy ones, Sariputta, listen to me.
Among cattle of any sort, whether black, white, red, or golden, mottled, uniform , or pigeon-colored, the tamed bull is born, the one that can bear the load, possessing strength, advancing with good speed.
They yoke the burden just to him; they are not concerned about his color. So too, among human beings it is in any kind of birth— among khattiyas, brahmins, vessas, suddas, candalas, or scavengers— among people of any sort that the tamed person of good manners is born: one firm in Dhamma, virtuous in conduct, truthful in speech, endowed with moral shame;
one who has abandoned birth and death, consummate in the spiritual life, with the burden dropped, detached, who has done his task, free of taints; who has gone beyond all things [of the world] and by non-clinging has reached nibbana: an offering is truly vast when planted in that spotless field.
Fools devoid of understanding, dull-witted, unlearned, do not attend on the holy ones but give their gifts to those outside. Those, however, who attend on the holy ones, on the wise ones esteemed as sagely, and those whose faith in the Fortunate One is deeply rooted and well established, go to the world of the devas or are born here in a good family. Advancing in successive steps, those wise ones attain nibbana.
(Qualities possessing which a lay person may claim to be a stream-enterer.)
AN 5.180 Gavesisutta: Gavesi
On one occasion the Blessed One was wandering on tour among the Kosalans together with a large Sangha of bhikkhus. Then, while traveling along the highway, the Blessed One saw a large sal-tree grove in a certain place. He left the highway, entered the sal-tree grove, and smiled when he reached a certain place. Then it occurred to the Venerable Ananda: "Why did the Blessed One smile? Tathagatas do not smile without a reason."
Then the Venerable Ananda said to the Blessed One: "Why, Bhante, did the Blessed One smile? Tathagatas do not smile without a reason." "In the past, Ananda, in this place there was an affluent, prosperous, well-populated city, one teeming with people. Now the Blessed One, the Arahant, the Perfectly Enlightened One Kassapa lived in dependence on that city. The Blessed One Kassapa had a lay follower named Gavesi who had not fulfilled virtuous behavior. And Gavesi taught and guided five hundred lay followers who had not fulfilled virtuous behavior.
(1) 'Then, Ananda, it occurred to Gavesi: 'I am the benefactor, the leader, and the guide of these five hundred lay followers, yet neither I myself nor these five hundred lay followers have fulfilled virtuous behavior. Thus we are on the same level, and I am not the least bit better. Let me surpass them.' "Then Gavesi approached the five hundred lay followers and said to them: 'From today on, you should consider me to be one fulfilling virtuous behavior. Then it occurred to those five hundred lay followers: 'Master Gavesi is our benefactor, leader, and guide. Now Master Gavesi will fulfill virtuous behavior. Why shouldn't w e do so too?' " "Then those five hundred lay followers approached Gavesi and said to him: 'From today onward let Master Gavesi consider us to be fulfilling virtuous behavior."
(2) "Then, A nanda, it occurred to the lay follower Gavesi: 'I am the benefactor, leader, and guide of these five hundred lay followers. Now I am fulfilling virtuous behavior, and so too are these five hundred lay followers. Thus we are on the same level, and I am not the least bit better. Let me surpass them.'
"Then Gavesi approached the five hundred lay followers and said to them: 'From today on, you should consider me to be celibate, living apart, abstaining from sexual intercourse, the common person's practice.' Then it occurred to those five hundred lay followers: 'Master Gavesi is our benefactor, leader, and guide. Now Master Gavesi will be celibate, living apart, abstaining from sexual intercourse, the common person's practice. Why shouldn't we do so too?'"
"Then those five hundred lay followers approached Gavesi and said to him: 'From today onward let Master Gavesi consider us to be celibate, living apart, abstaining from sexual intercourse, the common persons practice."
(3) "Then, Ananda, it occurred to the lay follower Gavesi: 'I am the benefactor, leader, and ( guide of these five hundred lay followers. Now I am fulfilling virtuous behavior, and so too are these five hundred lay followers. I am celibate, living apart, abstaining from sexual intercourse, the com m on person's practice, and so too are these five hundred lay followers. Thus we are on the same level, and I am not the least bit better. Let me surpass them .' "
"Then Gavesi approached the five hundred lay followers and said to them: 'From today on, you should consider me to be eating once a day, refraining from a night meal, abstaining from eating outside the proper time. Then it occurred to those five hundred lay followers: 'Master Gavesi is our benefactor, leader, and guide. Now Master Gavesi eats once a day, refraining from a night meal, abstaining from eating outside the proper time. Why shouldn't we do so too?' "
"Then those five hundred lay followers approached Gavesi and said to him : 'From today onward let Master Gavesi consider us to be eating once a day, refraining from a night meal, abstaining from eating outside the proper time."
(4) "Then, Ananda, it occurred to the lay follower Gavesi: 'I am the benefactor, leader, and guide of these five hundred lay followers. Now I am fulfilling virtuous behavior, and so too are these, five hundred lay followers. I am celibate, living apart, abstaining from sexual intercourse, the common person's practice, and so too are these five hundred lay followers. I eat once a day, refraining from a night meal, abstaining from eating Outside the proper time, and so too do these five hundred lay followers. Thus we are on the same level, and I am not the least bit better. Let me surpass them .' "
"Then Gavesi approached the Blessed One, the Arahant, the Perfectly Enlightened One Kassapa, and said to him: 'Bhante, may I obtain the goin g forth and full ordination under the Blessed One?' The lay follower Gavesi obtained the going forth and full ordination under the Blessed One, the Arahant, the Perfectly Enlightened One Kassapa. Soon after his full ordination, dwelling alone, withdrawn , heedful, ardent, and resolute, the bhikkhu Gavesi realized for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled in it. He directly knew : 'Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being. And the bhikkhu Gavesi became one of the arahants. "
"Then, Ananda, it occurred to those five hundred lay followers: 'Master Gavesi is our benefactor, leader, and guide. Now Master Gavesi, having shaved off his hair and beard and put on ochre robes, has gone forth from the household life into homelessness. Why shouldn't we do so too?' "
"Then those five hundred lay followers approached the Blessed One, the Arahant, the Perfectly Enlightened One Kassapa, and said to him : 'Bhante, may we obtain the going forth and full ordination under the Blessed One?' Then those five hundred lay followers obtained the going forth and full ordination under the Blessed One, the Arahant, the Perfectly Enlightened One Kassapa. "
(5) "Then, Ananda, it occurred to the bhikkhu Gavesi: 'I obtain at will, without trouble or difficulty, the unsurpassed bliss of liberation. Oh, that these five hundred bhikkhus could obtain at will, without trouble or difficulty, the unsurpassed bliss of liberation!' Then, Ananda, dwelling each alone, withdrawn, heedful, ardent, and resolute, in no long time those five hundred bhikkhus realized for themselves with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake Of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, they dwelled in it. They directly knew : 'Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.'
"Thus, A nanda, those five hundred bhikkhus headed by Gavesi, striving in successively higher and more sublime ways, realized the unsurpassed bliss of liberation. Therefore, Ananda, you should train yourselves thus: 'Striving in successively higher and more sublime ways, we will realize the unsurpassed bliss of liberation. Thus, Ananda, should you train yourselves." (The Buddha tells of the layman Gavesī in the time of Buddha Kassapa, and how he went forth with all his followers.)
IV Forest Dwellers
AN 5.181 Arannikasutta: Forest Dwellers "Bhikkhus, there are these five kinds of forest dwellers. What five? (1) One who becomes a forest dweller because of his dullness and stupidity; (2) one who becomes a forest dweller because he has evil desires, because he is driven by desire; (3) one who becomes a forest dweller because he is mad and mentally deranged; (4) one who becomes a forest dweller, [thinking]: 'It is praised by the Buddhas and the Buddhas' disciples'; (5) and one who becomes a forest dweller for the sake of fewness of desires, for the sake of contentment, for the sake of eliminating [defilements], for the sake of solitude, for the sake of simplicity. These are the five kinds of forest dwellers. One who becomes a forest dweller for the sake of fewness of desires, for the sake of contentment, for the sake of eliminating [defilements], for the sake of solitude, for the sake of simplicity, is the foremost, the best, the preeminent, the supreme, and the finest of these five kinds of forest dwellers. "
"Just as, bhikkhus, from a cow comes milk, from milk comes curd, from curd comes butter, from butter comes ghee, and from ghee comes cream -of-ghee, which is reckoned the foremost of all these, so one who becomes a forest dweller for the sake of fewness of desires .. .for the sake of simplicity, is the foremost, the best, the preeminent, the supreme, and the finest of these five kinds of forest dwellers."
(Different reasons why someone might dwell in the wilderness.)
AN 5.182 (2)—190 (10) Wearers of Rag-Robes, Etc.
"Bhikkhus, there are these five kinds of wearers of rag-robes . . . these five who dwell at the foot of a tree . ...these five who dwell in a charnel ground . . . these five who dwell in the open air . . . these five who observe the sitter's practice. . . these five who observe the any-bed -user's practice . . . these five who observe the one-session practice . . . these five who observe the later-food-refuser's practice . . . these five who observe the practice of eating only food in the alms bowl. What five?
(1) One who observes the practice of eating only food in the alms bowl because of his dullness and stupidity; (2) one who observes the practice of eating only food in the alms bowl because he has evil desires, because he is driven by desire; (3) one who observes the practice of eating only food in the alms bowl because he is mad and mentally deranged ; (4) one who observes the practice of eating only food in the alms bowl, [thinking]: 'it is praised by the Buddhas and Buddhas' disciples'; (5) and one who observes the practice of eating only food in the alms bowl for the sake of few ness of desires, for the sake of contentment, for the sake of eliminating [defilements], for the sake of solitude, for the sake of simplicity. These are the five who observe the practice of eating only food in the alms bowl. One who observes the practice of eating only food in the alms bowl for the sake of fewness of desires . .. for the sake of simplicity, is the foremost, the best, the preeminent, the supreme, and the finest of these five who observe the practice of eating only food in the alms bowl. "
"Just as, bhikkhus, from a cow comes milk, from milk comes curd , from curd comes butter, from butter comes ghee, and from ghee comes cream -of-ghee, which is reckoned the foremost of all these, so this one who observes the practice of eating only food in the alms bowl for the sake of fewness of desires . . . for the sake of simplicity, is the foremost, the best, the preeminent, the supreme, and the finest of these five who observe the practice of eating only food in the alms bowl."
V Dogs
AN 5.191 Sonasutta: Dogs
"Bhikkhus, there are these five ancient brahmin practices that are now seen among dogs but not among brahmins. What five? ( 1) "In the past, brahmins coupled only with brahmin women, not with non-brahmin women. But now brahmins couple with both brahmin women and non-brahmin women . Dogs, however, still couple only with female dogs, not with other female animals. This is the first ancient brahmin practice that is now seen among dogs but not among brahmins. (2) "In the past, brahmins coupled with brahmin women only when they were in season, not out of season. But now brahmins couple with brahmin women both when they are in season and out of season. Dogs, however, still couple with female dogs only when they are in season, not out of season. This is the second ancient brahmin practice that is now seen among dogs but not among brahmins. (3) "In the past, brahmins did not buy and sell brahmin women , and they would initiate cohabitation only through mutual affection, doing so for the sake of family continuity. But now brahmins buy and sell brahmin women , and they initiate cohabitation both through mutual affection and without mutual affection, doing so for the sake of family continuity . Dogs, however, still do not buy and sell female dogs, and they initiate cohabitation only through mutual affection, doing so for the sake of family continuity. This is the third ancient brahmin practice that is now seen among dogs but not among brahmins. (4) "In the past, brahmins did not store up wealth, grain, silver, and gold. But now brahmins store up wealth, grain, silver, and gold. Dogs, however, still do not store up wealth, grain, silver, and gold. This is the fourth ancient brahmin practice that is now seen among dogs but not among brahmins. (5) "In the past, brahmins went seeking alms food in the evening for their evening meal and in the morning for their morning meal. But now brahmins eat as much as they want until their, bellies are full, and then leave taking the leftovers away. Dogs, however, still go seeking food in the evening for their evening meal and in the morning for their morning meal. This is the fifth ancient brahmin practice that is now seen among dogs but not among brahmins."
"These, bhikkhus, are the five ancient brahmin practices that are now seen among dogs but not among brahmins."
(Ancient traditions of the brahmins that are these days only seen among dogs.)
AN 5.192 Donabrahmanasutta: Dona
Then the brahmin Dona approached the Blessed One and exchanged greetings with him . When he had concluded his greetings and cordial talk, he sat down to one side and said to the Blessed One: "I have heard, Master Gotama: 'The ascetic Gotama does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat.' This is indeed true, for Master Gotama does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat. This is not proper, Master Gotama ."
"Do you too claim to be a brahmin, Dona?" "Master Gotama, if one could rightly say of anyone: 'He is a brahmin well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation ; he is a reciter and preserver of the hymns, a master of the three Vedas with their vocabularies, ritual, phonology , and etymology , and the histories as a fifth; skilled in philology and grammar, he is fully versed in natural philosophy an in the marks of a great man '— it is precisely of me that one might say this. For I, Master Gotama, am a brahmin well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. I am a reciter and preserver of the hymns, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology , and the histories as a fifth; skilled in philology and grammar, I am fully versed in natural philosophy and in the marks of a great man ."
"Dona, the ancient seers among the brahmin— that is, Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Arigirasa, Bharadvaja, Vasettha, Kassapa, and Bhagu— were the creators of the hymns and the composers of the hymns, and it is their ancient hymns, formerly chanted, declared, and com piled, that the brahmins nowadays still chant and repeat, repeating what was spoken, reciting w hat w as recited, and teaching what was taught. Those ancient seers described these five kinds of brahmins: the one similar to Brahma, the one similar to a deva, the one who remains within the boundary, the one who has crossed the boundary, and the candala of a brahmin as the fifth. Which of these are you, Dona?"
"We do not know these five kinds of brahmins, Master Gotama. All we know is [the word] 'brahmins.' Please, let Master Gotama teach me the Dhamma in such a way that I might know these five kinds of brahmins." "Then listen, brahmin, and attend closely. I will speak." "Yes, sir ," the brahmin Dona replied.
The Blessed One said this: (1) "And how , Dona, is a brahmin similar to Brahma? Here, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He lives the spiritual life of virginal celibacy for forty-eight years, studying the hymns. He then seeks a teacher's fee for his teacher solely in accordance with the Dhamma, not contrary to the Dhamma. And what, Dona, is the Dhamma in that case? Not by agriculture, not by trade, not by raising cattle, not by archery, not by service to the king, not by a particular craft, but solely by wandering for alms without scorning the alms. bowl. Having offered the teacher's fee to his teacher, he shaves off his hair and beard, puts on ochre robes, and goes forth from the household life into homelessness. When he has gone forth, he dwells pervading one quarter with a mind imbued with lovingkindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted , measureless, without enmity, without ill will. He dwells pervading one quarter with a mind imbued with compassion . . . with a mind imbued with altruistic joy .. . with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted , measureless, without enmity, without ill will. Having developed these four divine abodes, with the breakup of the body , after death, he is reborn in a good destination, in the brahma world. In this way a brahmin is similar to Brahma. "
(2) "And how , Dona, is a brahmin similar to a deva? Here, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He lives the spiritual life of virginal celibacy for forty-eight years, studying the hymns. He then seeks a teacher's fee for his teacher solely in accordance with the Dhamma, not contrary to the Dhamma. And what, Dona, is the Dhamma in that case? Not by agriculture, not by trade, not by raising cattle, not by archery, not by service to the king, not by a particular craft, but solely by wandering for alms without scorning the alms bowl. Having offered the teacher's fee to his teacher, he seeks a wife solely in accordance with the Dhamma, not contrary to the Dhamma. And what, Dona, is the Dhamma in that case? Not by buying and selling, [he takes] only a brahmin woman given to him by the pouring of water. He couples only with a brahmin woman, not with a khattiya woman, a vessa woman , a sudda woman , or a candala woman, nor with a woman from a family of hunters, bamboo workers, chariot makers, or flower scavengers. He does not couple with a pregnant woman, nor with a woman who is nursing, nor with a woman out of season. "
"And why, Dona, doesn't the brahmin couple with a pregnant woman ? Because if he were to couple with a pregnant woman , the little boy or girl would be born in excessive filth; therefore he does not couple with a pregnant woman. And why doesn't he couple with a woman who is nursing? Because, if he were to couple with a woman who is nursing, the little boy or girl would drink back the foul substance; therefore he does not couple with a woman who is nursing. Why doesn't he couple with a woman out of season? Because his brahmin wife does not serve for sensual pleasure, amusement, and sensual delight, but only for procreation. When he has engaged in sexual activity, he shaves off his hair and beard, puts on ochre robes, and goes forth from the household life into homelessness. When he has gone forth, secluded from sensual pleasures, secluded from unwholesome states.. . he enters and dwells in the first jhana . . . [as in 5:14 ] ... the fourth jhana. Having developed these four jhanas, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. In this way a brahmin is similar to a deva. "
(3) "And how , Dona, is a brahmin one who remains within the boundary ? Here, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation . He lives the spiritual life of virginal celibacy for forty-eight years .. . . [alias above down to] . . . Because his brahmin wife does not serve for sensual pleasure, amusement, or sensual delight, but only for procreation . When he has engaged in sexual activity, out of attachment to his sons he remains settled on his property and does not go forth from the household life into homelessness. He stops at the boundary of the ancient brahmins but does not violate it. Since he stops at the boundary of the ancient brahmins but does not violate it, he is called a brahmin who remains within the boundary. It is in this way that a brahmin is one who remains with in the boundary. "
(4) "And how , Dona, is a brahmin one who has crossed the boundary? Here, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He lives the spiritual life of virginal celibacy for forty-eight years, studying the hymns. He then seeks a teacher's fee for his teacher solely in accordance with the Dhamma, not contrary to the dhamma. And what, Dona, is the Dhamma in that case? Not by agriculture, not by trade, not by raising cattle, not by archery , not by service to the king, not by a particular craft, but solely by wandering for alms without scorning the alms bowl. Having offered the teacher's fee to his teacher, he seeks a wife both in accordance with the Dhamma and contrary to the Dhamma. [He takes a wife] by buying and selling as well as a brahmin woman given to him by the pouring of water. He couples with a brahmin woman, a khattiya woman , a vessa woman, a sudda woman, and a candala woman , and a woman from a family of hunters, bamboo workers, chariot makers, or flower scavengers. He couples with a pregnant woman , a woman who is nursing, a woman in season, and a woman out of season. His brahmin wife serves for sensual pleasure, amusement, and sensual delight, as well as for procreation . He does not stop at the boundary of the ancient brahmins but violates it. Since he does not stop at the boundary of the ancient brahmins but violates it, he is called a brahmin who has crossed the boundary. It is in this way that a brahmin is one who has crossed the boundary."
(5) "And how , Dona, is a brahmin a candala of a brahmin? Here, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He lives the spiritual life of virginal celibacy for forty-eight years, studying the hymns. He then seeks a teacher's fee for his teacher both in accordance with the Dhamma and contrary to the Dhamma— by agriculture, by trade, by raising cattle, by archery , by service to the king, by a particular craft, and not only by wandering for alms without scorning the alms bowl. Having offered the teacher's fee to his teacher, he seeks a wife both in accordance with the Dhamma and contrary to the Dhamma. [He takes a wife] by buying and selling as w ell as a brahmin woman given to him by the pouring of water. He couples with a brahmin woman, a khattiya woman, a vessa woman, a sudda w o m an , and a candala woman, and a woman from a family of hunters, bamboo workers, chariot makers, or flower scavengers. He couples with a pregnant woman , a woman who is nursing, a woman in season, and a woman out of season. His brahmin wife serves for sensual pleasure, amusement, and sensual delight, as well as for procreation. He earns his living by all kinds of work. Brahmins say to him : 'Why , sir, while claiming to be a brahmin, do you earn your living by all kinds of work ?' He answers them: 'Just as fire burns pure things and impure things yet is not thereby defiled, so too, sirs, if a brahmin earns his living by all kinds of work, he is not thereby defiled. Since he earns his living by all kinds of work, this brahmin is called a candala of a brahmin. It is in this way that a brahmin is a candala of a brahmin. "
"Dona, the ancient seers among the brahmin — that is, Atthaka, Vamaka, Vamadeva,Vessamitta, Yamataggi, Anglrasa, Bharadvaja, Vasettha, Kassapa, and Bhagu-were the creators of the hymns and the composers of the hymns, and it is their ancient hymns, formerly chanted, declared, and compiled, that the brahmins nowadays still chant and repeat, repeating what was spoken, reciting what was recited, and teaching what was taught. Those ancient seers described these five kinds of brahmins: the one similar to Brahma, the one similar to a deva, the one who remains within the boundary, the one who has crossed the boundary, and the candala of a brahmin as the fifth. Which of these are you, Dona?"
"Such being the case, Master Gotama, we do not even measure up to the candala of a brahm n. Excellent, Master Gotama! Excellent, Master Gotama ! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown , revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life."
(The brahmin Doṇa accuses the Buddha of not respecting brahmins, so the Buddha responds by analyzing the different kinds of brahmin.)
AN 5.193 Sangarava sutta: Sangarava
Then the brahmin Sangarava approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: "Master Gotama, why is it that sometimes even those hymns that have been recited over a long period do not recur to the mind, let alone those -that have not been so recited? Why is it that sometimes even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited ?"
[Why the hymns are not remembered]
(1) "Brahmin , when one dwells with a mind obsessed and oppressed by sensual lust, and one does not understand as it really is the escape from arisen sensual lust, on that occasion one does not know and see as it really is one's own good , the good of others, and the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited. Suppose there were a bowl of water mixed with lac, turmeric, blue dye, or crimson dye. If a man with good sight were to examine his own facial reflection in it, he would not know and see it as it really is. So too, when one dwells with a mind obsessed and oppressed by sensual lust. . . let alone those that have not been so recited. "
(2 ) "Again , when one dwells with a mind obsessed and oppressed by ill will, and one does not understand as it really is the escape from arisen ill-will, On that occasion one does not know and see as it really is one's own good, the good of others, and the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited. Suppose there were a bowl of water being heated over a fire, bubbling and boiling. If a man with good sight were to examine his own facial reflection in it, he would not know and see it as it really is. So too, when one dwells with a mind obsessed and oppressed by ill will. . . let alone those that have not been so recited."
(3 ) "Again , when one dwells with a mind obsessed and oppressed by dullness and drowsiness, and one does not understand as it really is the escape from arisen dullness and drowsiness, on that occasion one does not know and see as it really is one's own good, the good of others, and the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited. Suppose there were a bowl of water covered over with algae and water plants. If a man with good sight were to examine his own facial reflection in it, he would not know and see it as it really is. So too, when one dwells with a mind obsessed and oppressed by dullness and drowsiness . . , let alone those that have not been so recited."
(4) "Again , when one dwells with a mind obsessed and oppressed by restlessness and remorse, and one does not understand as it really is the escape from arisen restlessness and remorse, on that occasion one does not know and see as it really is one's own good, the good of others, and the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited. Suppose there were a bowl of water stirred by the wind, rippling, swirling, churned into wavelets. If a man with good sight were to examine his own facial reflection in it, he would not know and see it as it really is. So too, when one dwells with a mind obsessed and oppressed by restlessness and worry . . . .. let alone those that have not been so recited. "
(5) "Again, when one dwells with a mind obsessed and oppressed by doubt, and one does not understand as it really is the escape from arisen doubt, on that occasion one does not know and see as it really is one's own good, the good of others, and the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited. Suppose there were a bowl of water that is cloudy, turbid, and muddy, placed in the dark. If a man with good sight were to examine his own facial reflection in it, he would not know and see it as it really is. So too, when one dwells with a mind obsessed and oppressed by doubt, and one does not understand as it really is the escape from arisen doubt, on that occasion one does not know and see as it really is one's own good, the good of others, and the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited. [Why the hymns are remembered]
(1) "Brahmin, when one dwells with a mind that is not obsessed and oppressed by sensual lust, and one understands as it really is the escape from arisen sensual lust, on that occasion one knows and sees as it really is one's own good, the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited. Suppose there were a bowl of water not mixed with lac, turmeric, blue dye, or crimson dye. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, when one dwells with a mind that is not obsessed and oppressed by sensual lust... let alone those that have been so recited. "
(2) "Again, when one dwells with a mind that is not obsessed and oppressed by ill will, and one understands as it really is the escape from arisen ill will, on that occasion one knows and sees as it really is one's own good , the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited. Suppose there were a bowl of water not heated over a fire, not bubbling and boiling. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, when one dwells with a mind that is not obsessed and-oppressed by ill will. . . let alone those that have been so recited."
(3) "Again, when one dwells with a mind that is not obsessed and oppressed by dullness and drowsiness and one understands as it really is the escape from arisen dullness and drowsiness, on that occasion one knows and sees as it really is one's own good, the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited. Suppose there were a bowl of water not covered over with algae and water plants. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, when one dwells with a mind that is not obsessed and oppressed by dullness and drowsiness. . . let alone those that have been so recited. "
(4) "Again, when one dwells with a mind that is not obsessed and oppressed by restlessness and remorse, and one understands as it really is the escape from arisen restlessness and remorse, on that occasion one knows and sees as it really is one's own good, the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited. Suppose there were a bowl of water not stirred by the wind, without ripples, without swirls, not churned into wavelets. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, when one dwells with a mind that is not obsessed and oppressed by restlessness and remorse. . . let alone those that have been so recited."
(5) "Again, when One dwells with a mind that is not obsessed and oppressed by doubt, and one understands as it really is the escape from arisen doubt, on that occasion one know s and sees as it really is one's own good, the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited. Suppose there were a bowl of water that is clear, serene, and limpid,, placed in the light. If a man with good sight w ere to examine his own facial reflection in it, he would know and see it as it really is. So too, w hen one dwells with a mind that is not obsessed and oppressed by doubt, and one understands as it really is the escape from arisen doubt, on that occasion one knows and sees as it really is one's own good, the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited. "
"This, brahmin, is the reason Why sometimes even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited. This is the reason why sometimes even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited ."
"Excellent, Master Gotama !. . . Let M aster Gotama consider me a lay follower who from today has gone for refuge for life."
(Saṅgārava the brahmin asks why memorized hymns are sometimes clear to the mind and sometimes not. The Buddha answers with the five hindrances.)
AN 5.194 Karanapalisutta: Karanapali
On one occasion the Blessed One was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Now on that occasion the brahmin K aranapali was getting some work done for the Licchavis. The brahmin K aranapali saw the brahmin Pirigiyani coming in the distance and said to him: "Where is Master Pirigiyani coming from in the middle of the day?"
"I am coming, sir, from the presence of the ascetic Gotama." "What do you think of the ascetic Gotama's competence in wisdom ? Do you consider him wise?" "Who am I, sir, that I could know the ascetic Gotama's competence in wisdom ? Certainly, only one like him could know his competence in wisdom !" “You praise the ascetic Gotama with lofty praise, indeed." "Who am I, sir, that I could praise the ascetic Gotama? Praised by those who are praised, Master Gotama is best among devas and humans!" "What grounds do you see, Master Pingiyam , for placing such full confidence in the ascetic Gotama?" (1) "Just as a man who has found satisfaction in the best of tastes will no longer desire tastes of an inferior kind; so too, sir, whatever one hears of Master Gotama's Dhamma— be it discourses, mixed prose and verse, expositions, or amazing accounts— one will no longer yearn for the doctrines of ordinary ascetics and brahmins." (2) "Just as a man oppressed by hunger and weakness who receives a honey cake will enjoy a sweet, delicious taste wherever he eats of it; so too, sir, whatever one hears of Master Gotama's Dhamma— discourses, mixed prose and verse, expositions, or amazing accounts— one will obtain satisfaction and placidity of mind. " (3) "Just as a man who comes upon a piece of sandalwood, whether yellow sandalwood or red sandalwood, will enjoy a pure, fragrant scent wherever he smells it, be it at the bottom, the middle, or the top; so too, sir, whatever one hears of Master Gotama's Dhamma— discourses, mixed prose and verse, expositions, o r amazing accounts— one will derive elation and joy." (4) "Just as a capable physician might instantly cure one who is afflicted, sick, and gravely ill; so too, sir, whatever one hears of M aster Gotama's Dhamma— discourses, mixed prose and verse, expositions, or amazing accounts— one's sorrow. Lamentation, pain, dejection, and anguish will vanish." (5) "Just as there might be a delightful pond with pleasant - banks, its water clear, agreeable, cool, and limpid, and a man oppressed and exhausted by the heat, fatigued, parched, and thirsty, might come by, enter the pond, and bathe and drink; thus all his affliction, fatigue, and feverish burning would subside. So too, sir, whatever, one hears of Master Gotama's Dhamma— discourses, mixed prose and verse, expositions, or amazing accounts— all one's affliction, fatigue, and feverish burning subside."
When this was said, the brahmin Karanapali rose from his seat, arranged his upper robe over one shoulder, and placing his right knee on the ground, he reverently saluted the Blessed One and uttered three times these inspired words: ''Homage to the Blessed One, the Arahant, the Perfectly Enlightened One! Homage to the Blessed One, the Arahant, the Perfectly Enlightened One! Homage to the Blessed One, the Arahant, the Perfectly Enlightened One! ''Excellent, Master Pingiyani! Excellent, Master Pingiyani! Master Pingiyani has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good sight can see forms. Master Pingiyani, I now go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. Let Master Pingiyani consider me a lay follower who from today has gone for refuge for life."
(The brahmins Kāraṇapālī and Piṅgiyānī extol the good qualities of the Buddha.)
AN 5.195 Pingiyanisutta: Pingiyani
On one occasion the Blessed One was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Now on that occasion five hundred Licchavis were visiting the Blessed One. Some Licchavis were blue, with a blue complexion, clothed in blue, wearing blue ornaments. Some Licchavis were yellow , with a yellow complexion, clothed in yellow , wearing yellow ornaments. Some Licchavis were red, with a red complexion, clothed in red, wearing red ornaments. Some Licchavis were white, with a white complexion, clothed in white, wearing white ornaments. Yet the Blessed One outshone them all with his beauty and glory.
Then the brahmin Pirigiyani rose from his seat, arranged his upper robe over one shoulder, and having reverently saluted the Blessed One, he said: "An inspiration has come to me, Blessed One! An inspiration has come to me. Fortunate One!" "Then express your inspiration, Pirigiyani," the Blessed One said .
Then, in the presence of the Blessed One, the brahmin Pirigiyani extolled him with an appropriate verse: "As the fragrant red kokanada lotus blooms in the morning, its fragrance unspent, behold Angirasa radiant like the sun beaming in the sky."
Then those Licchavis presented the brahmin Pirigiyani with five hundred upper robes. The brahmin Pirigiyani presented those five hundred upper robes to the Blessed One. The Blessed One then said to those Licchavis: “Licchavis, the manifestation of five gems is rare in the world " What five? (1) The manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One is rare in the world. (2) A person who can teach the Dhamma and discipline proclaimed by a Tathagata is rare in the world. (3) When the Dhamma and discipline proclaimed by a Tathagata has been taught, a person who can understand it is rare in the world. (4) When the Dhamma and discipline proclaimed by a Tathagata has been taught, a person who can understand it and practice in accordance with the Dhamma is rare in the world . (5) A grateful and thankful person is rare in the world. Licchavis, the manifestation of these five gems is rare in the world ."
(During a visit by the Licchavis, the brahmin Piṅgiyānī utters a verse in praise of the Buddha.)
AN 5.196 Mahasupinasutta: Dreams "Bhikkhus, before his enlightenment, while he was just a bodhisatta, not fully enlightened, five great dreams appeared to the Tathagata, the Arahant, the Perfectly Enlightened One. What five? (1) "Before his enlightenment, while he was just a bodhisatta, not fully enlightened, the Tathagata, the Arahant, the Perfectly Enlightened One [dreamt] that this mighty earth was his bedstead ; the Himalaya, king of mountains, was his pillow ; his left hand rested on the eastern sea, his right hand on the western sea, and his two feet on the southern sea. This was the first great dream that appeared to the Tathagata, the Arahant, the Perfectly Enlightened One before his enlightenment, while he was just a bodhisatta, not fully enlightened. "
(2) "Again , before his enlightenment. . . the Tathagata, the Arahant, the Perfectly Enlightened One [dreamt] that a kind of grass called tiriya rose up from his navel and stood touching the sky. This w as the second great dream that appeared to the Tathagata .. .while he was just a bodhisatta, not fully enlightened."
(3) "Again , before his enlightenment... the Tathagata, the Arahant, the Perfectly Enlightened One [dreamt] that white worms with black heads crawled from his feet up to his knees and covered them. This was the third great dream that appeared to the Tathagata . . . while he was just a bodhisatta, not fully enlightened."
(4) "Again, before his enlightenment.. . the Tathagata, the Arahant, the Perfectly Enlightened One [dreamt] that four birds of different colors came from the four quarters, fell at his feet, and turned all white. This was the fourth great dream that appeared to the Tathagata. . . while he w as just a bodhisatta, not fully enlightened. " (5) "Again, before his enlightenment. . . the Tathagata, the Arahant, the Perfectly Enlightened One [dreamt] that he climbed up a huge mountain of dung without being soiled by it. This was the fifth great dream that appeared to the Tathagata . . . while he was just a bodhisatta, not fully enlightened. "
(1) "Now , bhikkhus, when the Tathagata, the Arahant, the Perfectly Enlightened One— before his enlightenment, while just a bodhisatta, not fully enlightened— {dreamt] that this mighty earth was his bedstead and the Himalaya, king of mountains, his pillow ; that his left hand rested on the eastern sea, his right hand on the western sea, and his two feet on the southern sea, [this was a foretoken] that he would awaken to the unsurpassed, perfect enlightenment. This first great dream appeared to him [as a sign] that his awakening [was imminent]."
(2) "When the Tathagata, the Arahant, the Perfectly Enlightened One... [dreamt] that tiriya grass rose up from his navel and stood touching the sky, [this was a foretoken] that he would awaken to the noble eightfold path and would proclaim, it well among devas and humans. This second great dream appeared to him [as a sign] that his awakening [was imminent]." (3) "When the Tathagata, the Arahant, the Perfectly Enlightened One... [dreamt] that white worms with black heads craw led from his feet up to his knees and covered them , [this Was a foretoken] that many white-robed householders would go for lifelong refuge to the Tathagata. This third great dream appeared to him [as a sign] that his awakening [was imminent]." (4) "When the Tathagata, the Arahant, the Perfectly Enlightened One ... [dreamt] that four birds of different colors cam e from the four quarters, fell at his feet, and turned all white, [this was a foretoken] that members of the four classes— khattiyas; brahmins, vessas, and suddas— would go forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathagata and realize unsurpassed liberation. This fourth great dream appeared to him [as a sign] that his awakening [was imminent]."
(5) "When the Tathagata, the Arahant, the Perfectly Enlightened One .. i [dreamt] that he climbed up a huge mountain of dung without being soiled by it, [this w as a foretoken] that he would receive robes, alms food, dwellings, and medicines and provisions for the sick, and he would use them without being tied to them , infatuated with them , and blindly absorbed in them , seeing the danger and knowing the escape. This fifth great dream appeared to him [as a sign] that his awakening [was imminent]. "
"These, bhikkhus, were the five great dreams that appeared to the Tathagata, the Arahant, the Perfectly Enlightened One, before his enlightenment, while he was just a bodhisatta, not fully enlightened."
(Before his awakening, the bodhisatta had five great dreams that foretold profound aspects of his awakening and dispensation.)
AN 5.197 Vassasutta: Rain
"Bhikkhus, there are these five obstacles to rain that the forecasters do not know about, where their eyes do not tread . What five? (1) "Bhikkhus, the heat element in the upper regions of the sky becomes disturbed. Because of this, the clouds that have arisen are scattered. This is the first obstacle to rain that the forecasters do not know about, where their eyes do not tread. (2) "Again, the air element in the upper regions of the sky becomes disturbed. Because of this, the clouds that have arisen are scattered. This is the second obstacle to rain...." (3) "Again , Rahu the asura king receives the water with his hand and discards it into the ocean. This is the third obstacle to rain.... (4) "Again , the rain-cloud devas become heedless. This is the fourth obstacle to rain. (5) "Again , human beings become Unrighteous. This is the fifth obstacle to rain.... "
"These are the five obstacles to rain that the forecasters do not know about, where their eyes do not tread ."
(Weather forecasters remain ignorant of these five obstacles to rain.)
AN 5.198 Vacasutta: Speech
"Bhikkhus, possessing five factors, speech is well spoken, not badly spoken; it is blameless and beyond reproach by the wise. What five? It is spoken at the proper time; what is said is true; it is spoken gently; what is said is beneficial; it is spoken with a mind of loving-kindness. Possessing these five factors, speech is well spoken, not badly spoken; it is blameless and beyond reproach by the wise."
(Five factors of good speech.)
AN 5.199 Kulasutta: Families
"Bhikkhus; whenever virtuous monastics come to a home, the people there generate much merit on five grounds. What five? (1) When people see virtuous monastics come to their home and they arouse hearts of confidence [toward them ], on that, occasion that family is practicing the way conducive to heaven. (2) When people rise, pay homage, and offer a seat to virtuous monastics who come to their home, on that occasion that family is practicing the way conducive to birth in high families. (3) When people remove the stain of miserliness toward virtuous monastics who come to their home, on that occasion that family is practicing the way conducive to great influence. (4) When, according to their means, people share what they have with virtuous monastics who come to their home, on that occasion that family is practicing the way conducive to great wealth. (5) When people question virtuous monastics who come to their home, make inquiries about the teachings, and listen to the Dhamma, on that occasion that family is practicing the way conducive to great wisdom . Bhikkhus, whenever virtuous monastics come to a home, the people there generate much merit on these five grounds."
(When a renunciate visits a family, they make merit on five bases.)
AN 5.200 Nissaraniyasutta: Escape
"Bhikkhus, there are these five elements of escape . What five? (1) "Here , when a bhikkhu is attending to sensual pleasures, his mind does not launch out upon them , and become placid, settled, and focused on them . But when he is attending to renunciation, his mind launches out upon it and becomes placid, settled, and focused on it. His mind is well departed , well developed, well emerged, well liberated, and well detached from sensual pleasures. And he is freed from those taints, distressful and feverish, that arise with sensual pleasures as condition. He does not feel that kind of feeling. This is declared to be the escape from sensual pleasures. (2) "Again , when a bhikkhu is attending to ill will, his mind does not launch out upon it, and become placid, settled, and focused on it. But when he is attending to good will, his mind launches out upon it and becomes placid, settled, and focused on it. His mind is well departed, well developed, well emerged, well liberated, and well detached from ill will. And he is freed from those taints, distressful and feverish, that arise with ill will as condition. He does not feel that kind of feeling. This is declared to be the escape from ill will. "
(3) "Again , when a bhikkhu is attending to harming, his mind does not launch out upon it and become placid, settled, and focused on it. But when he is attending to non -harming , his mind launches out upon it and becomes placid , settled , and focused on it. His mind is well departed, well developed , well emerged, well liberated, and well detached from harming. And he is freed from those taints, distressful and feverish, that arise with harming as condition. He does not feel that kind of feeling. This is declared to be the escape from harming. "
(4) "Again , when a bhikkhu is attending to form , his mind does not launch out upon it and become placid , settled, and focused on it. But when he is attending to the formless, his mind launches out upon it and becomes placid, settled, and focused on it. His mind is well departed, well developed , well emerged, well liberated, and well detached from form . And he is freed from those taints, distressful and feverish, that arise with form as condition. He does not feel that kind of feeling. This is declared to be the escape from form ."
(5) "Again, when a bhikkhu is attending to personal existence, his mind does not launch out upon it and become placid, settled, and focused on it. But when he is attending to the cessation of personal existence, his mind launches out upon it and becomes placid , settled, and focused on it. His mind is well departed , well developed, well emerged, well liberated, and well detached from personal existence. And he is freed from those taints, distressful and feverish, that arise with personal existence as condition . He does not feel that feeling. This is declared to be the escape from personal existence. "
"Delight in sensual pleasures does not lie within him ; delight in ill will does not lie within him; delight in harming does not lie within him ; delight in form does not lie within him ; delight in personal existence does not lie within him. Because he is without the underlying tendencies toward delight in sensual pleasures, delight in ill will, delight in harming, delight in form , and delight in person l existence, he is called a bhikkhu devoid of underlying tendencies. He has cut off craving, stripped off the fetter, and by completely breaking through conceit, he has made an end of suffering. These, bhikkhus, are the five elements of escape."
(Five kinds of escape, showing how different aspects of suffering are escaped by different practices.)
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)