Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied.
The Blessed One said this: "Bhikkhus, there are these five obstructions, hindrances, encumbrances of the mind, states that weaken wisdom . What five? (1) Sensual desire is an obstruction, a hindrance, an encumbrance of the mind, a state that weakens wisdom . (2) Ill will... (3) Dullness and drowsiness. . . (4) Restlessness and remorse .. . (5) Doubt is an obstruction, a hindrance, an encumbrance of the mind, a state that weakens wisdom .
These are the five obstructions, hindrances, encumbrances of the mind, states that weaken wisdom .
"Bhikkhus, without having abandoned these five obstructions, hindrances, encumbrances of the mind, states that weaken wisdom , it is impossible that a bhikkhu, with his powerless and feeble wisdom , might know his own good, the good of others, or the good of both, or realize a superhuman distinction in knowledge and vision worthy of the noble ones. Suppose a river were flowing down from a mountain, traveling a long distance, with a swift current, carrying along much flotsam. Then, on both of its banks, a man would open irrigation channels. In such a case, the current in the middle of the river would be dispersed, spread out, and divided, so that the river would no longer travel a long distance, with a swift current, carrying along much flotsam . So too, without having abandoned these five obstructions. ... it is impossible that a bhikkhu... might realize a superhuman distinction in knowledge and vision worthy of the noble ones. "
"But, bhikkhus, having abandoned these five obstructions, hindrances, encumbrances of the mind, states that weaken wisdom , it is possible that a bhikkhu, with his powerful wisdom , might know his own good, the good of others and the good of both, and realize a superhuman distinction in knowledge and vision worthy of the noble ones. Suppose a river were flowing down from a mountain, traveling a long distance, with a swift current, carrying along much flotsam. Then a man would close up the irrigation channels on both of its banks. In such a case, the current in the middle of the river would not be dispersed, spread out, and divided, so that the river could travel a long distance, with a swift current, carrying along much flotsam . So too, having abandoned these five obstructions . . . it is possible that a bhikkhu. ; . m ight realize a superhuman distinction in knowledge and vision worthy of the noble ones."
（The five hindrances weaken wisdom like side-channels weaken a river’s flow.）
AN 5.52 Akusalarasisutta: A Heap
"Bhikkhus, saying 'a heap of the unwholesome,' it is about the five hindrances that one could rightly say this. For the five hindrances are a complete heap of the unwholesome. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of dullness and drowsiness, the hindrance of restlessness and remorse, and the hindrance of doubt. Bhikkhus, saying 'a heap of the unwholesome,' it is about these five hindrances that one could rightly say this. For these five hindrances are a complete heap of the unwholesome.'
(The five hindrances are entirely unwholesome.)
AN 5.53 Padhaniyangasutta: Factors
''Bhikkhus, there are these five factors that assist striving. What five? (1) ''Here, a bhikkhu is endowed with faith. He places faith in the enlightenment of the Tathagata 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." (2) "He is seldom ill or afflicted, possessing an even digestion that is neither too cool nor too hot but moderate and suitable for striving. " (3) "He is honest and open, one w ho reveals himself as he really is to the Teacher and his wise fellow monks. " (4) "He has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. " (5) "He is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. "
These, bhikkhus, are the five factors that assist striving .
(Conditions that help meditation progress smoothly.)
AN 5.54 Samayasutta: Occasions
"Bhikkhus, there are these five unfavorable occasions for striving. What five? (1) "Here, a bhikkhu is old, overcome by old age. This is the first unfavorable occasion for striving." (2) "Again , a bhikkhu is ill, overcome by illness. This is the second unfavorable occasion for striving. " (3) "Again , there is a famine, a poor harvest, a time when alms food is difficult to obtain and it is not easy to subsist by means of gleaning. This is the third unfavorable occasion for striving." (4) "Again, there is peril, turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, flee on all sides. This is the fourth unfavorable occasion for striving. " (5) "Again, there is a schism in the Sangha, and when there is a schism in the Sangha there are mutual insults, mutual 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 unfavorable occasion for striving.. "
"These are the five unfavorable occasions for striving. "
"There are, bhikkhus, these five favorable occasions for striving. What five? (1) "Here, a bhikkhu is young, a black-haired young man endowed with the blessing of youth, in the prime of life. This is the first favorable occasion for striving." (2) "Again, a bhikkhu is seldom ill or afflicted, possessing an even digestion that is neither too cool nor too hot but moderate and suitable for striving. This is the second favorable occasion for striving." (3) "Again, food is plentiful; there has been a good harvest and alms food is abundant, so that one can easily sustain oneself by means of gleaning. This is the third favorable occasion for striving." (4) "Again, people are dwelling in concord, harmoniously, without disputes, blending like milk and water, viewing each other with eyes of affection. This is the fourth favorable occasion for striving. " (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 favorable occasion for striving. These are the five favorable occasions for striving."
(Times that are supportive for meditation practice.)
AN 5.55 Mataputtasutta: Mother and Son On one occasion the Blessed One w as dwelling at Savatthi in Jeta's G rove, Anathapindika's Park. Now on that occasion a mother and a son, being respectively a bhikkhuni and a bhikkhu, had entered the rains residence at Savatthi. They often wanted to see one another, the mother often wanting to see her son, and the son his mother. Because they often saw one another, a bond was formed ; because a bond formed, intimacy arose; because there was intimacy, lust found an opening. With their minds in the grip of lust, without having given up the training and declared their weakness, they engaged in sexual intercourse!
Then a number of bhikkhus approached the Blessed One, paid homage to him , sat down to one side, and reported what had happened. The Blessed One said: "Bhikkhus, did that foolish man think :'A mother does not fall in love with her son, or a son With his mother'? (1) Bhikkhus, I do not see even one other form that is as tantalizing, sensuous, intoxicating, captivating, infatuating, and as much of an obstacle to achieving the unsurpassed security from bondage as the form of a woman. Beings who are lustful for the form of a woman— ravenous, tied to it, infatuated, and blindly absorbed in it— sorrow for a long time under the control of a woman's form. (2) I do not see even one other sound... (3)... even one other odor... (4)... even one other taste... (5)... even one other touch that is as tantalizing, sensuous, intoxicating, captivating, infatuating, and as much of an obstacle to achieving the unsurpassed security from bondage as the touch of a woman. Beings who are lustful for the touch of a woman — ravenous, tied to it, infatuated, and blindly absorbed in it— sorrow for a long time under the control of a woman's touch. "
"Bhikkhus, while walking, a woman obsesses the mind of a man; while standing . . . while sitting .... while lying down . . . while laughing . . . while speaking . . . while singing .,. . while crying a woman obsesses the mind of a man. When swollen, too, a woman obsesses the mind of a man. Even when dead, a woman obsesses the mind of a man. If, bhikkhus, one could rightly say of anything: 'Entirely a snare of Mara,' it is precisely of women that one could say this."
One might talk with a murderous foe, one might talk with an evil spirit, one might even approach a viper whose bite means certain death; but with a woman , one to one, one should never talk.
They bind one whose mind is muddled with a glance and a smile, with their dress in disarray, and with gentle speech. It is not safe to approach such a person though she is swollen and dead.
These five objects of sensual pleasure are seen in a woman's body: forms, sounds, tastes, and odors, and also delightful touches. Those swept up by the flood of sensuality, who do not fully understand sense pleasures, are plunged headlong into samsara, [into] time, destination, and existence upon existence.
But those who have fully understood sense pleasures live without fear from any quarter. Having attained the destruction of the taints, while in the world, they have gone beyond.
(A mother and son, though ordained as monk and nun, have sexual relations. The Buddha launches a powerful attack on the dangers of sex.)
AN 5.56 Upajjhayasutta: Preceptor
Then a certain bhikkhu approached his own preceptor and said to him: ''Bhante, my body now seems as if it has been drugged, I have become disoriented, and the teachings are no longer clear to me. Dullness and drowsiness obsess my mind. I live the spiritual life dissatisfied and have doubt about the teachings."
Then the preceptor took his pupil to the Blessed One. He paid homage to the Blessed One, sat down to one side, and told the Blessed One what his pupil had said. The Blessed One said: "So it is, bhikkhu! (1) When one is unguarded in the doors of the sense faculties, (2) immoderate in eating, (3) and not intent on wakefulness; (4) when one lacks insight into wholesome qualities (5) and does not dwell intent on the endeavor to develop the aids to enlightenment in the earlier and later phases of the night, one's body seems as if it had been drugged, one becomes disoriented, and the teachings are no longer clear to one. Dullness and drowsiness obsess one's mind. One lives the spiritual life dissatisfied and has doubt about the teachings. "Therefore, bhikkhu, you should train yourself thus: (1) I will be guarded in the doors of the sense faculties, (2) moderate in eating, (3) and intent on wakefulness; (4) I will have insight into wholesome qualities (5) and will dwell intent on the endeavor to develop the aids to enlightenment in the earlier and later phases of the night. It is in such a way, bhikkhu, that you should train yourself."
Then, having received such an exhortation from the Blessed One, that bhikkhu rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed. Then, dwelling alone, withdrawn, heedful, ardent, and resolute, in no long time that bhikkhu 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 that bhikkhu became one of the arahants. Then, after attaining arahantship , that bhikkhu approached his preceptor and said to him : "Bhante, my body now no longer seems as if it had been drugged , I have become well oriented, and the teachings are clear to me. Dullness and drowsiness do not obsess my mind. I live the spiritual life joyfully and have no doubt about the teachings."
Then the preceptor took his pupil to the Blessed One. He paid homage to the Blessed One, sat down to one side, and told the Blessed One what his pupil had said. The Blessed One said: "So it is, bhikkhu! When one is guarded in the doors of the sense faculties, moderate in eating, and intent on wakefulness; when one has insight into wholesome qualities and dwells intent on the endeavor to develop the aids to enlightenment in the earlier and later phases of the night, one's body does not seem as if it had been drugged , one becomes well oriented, and the teachings are clear to one. Dullness and drowsiness do not obsess one's mind. One lives the spiritual life joyfully and has no doubt about the teachings."
"Therefore, bhikkhus you should train yourselves thus: (1) 'We will be guarded in the doors of the sense faculties, (2) moderate in eating, and (3) intent on wakefulness; (4) we will have insight into wholesome qualities (5) and will dwell intent on the endeavor to develop the aids to enlightenment in the earlier and later phases of the night.' It is in such a w ay, bhikkhus, that you should train yourselves."
(A monk, dissatisfied with monastic life, seeks support from his mentor.)
AN 5.57 Abhinhapaccavekkhittabbathanasutta: Themes
"Bhikkhus, there are these five themes that should often be reflected upon by a woman or a man, by a householder or one gone forth. What five? (1) A woman or a man, a householder or one gone forth, should often reflect thus: 'I am subject to old age; I am not exempt from old age. (2) A woman or a man, a householder or one gone forth, should often reflect thus: 'I am subject to illness; I am not exempt from illness.' .(3) A woman or a man, a householder or one gone forth, should often reflect thus: 'I am subject to death; I am not exempt from death. (4) A woman or a man, a householder or one gone forth, should often reflect thus: 'I must be parted and separated from everyone and everything dear and agreeable to me. (5) A woman or a man , a householder or one gone forth, should often reflect thus: 'I am the owner of my kamma, the heir of my kamma; I have kamma as my origin, kamma as my relative, kamma as my resort; I will be the heir of whatever kamma, good or bad, that I do .'
(1) "For the sake of what benefit should a woman or a man, a householder or one gone forth, often reflect thus: 'I am subject to old age; I am not exempt from old age'? In their youth beings are intoxicated with their youth, and when they are intoxicated with their youth they engage in misconduct by body , speech, and mind. But when one often reflects upon this theme, the intoxication with youth is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth, should often reflect thus: 'I am subject to old age; I am not exempt from old age."
(2) "And for the sake of what benefit should a woman or a man, a householder or one gone forth, often reflect thus: 'I am subject to illness; I am not exempt from illness'? In a state of health beings are intoxicated with their health, and when they are intoxicated with their health they engage in misconduct by body, speech, and mind. But when one often reflects upon this theme, the intoxication with health is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth, should often reflect thus: am subject to illness; I am not exempt from illness.' "
(3) "And for the sake of what benefit should a woman or a man , a householder or one gone forth, often reflect thus: 'I am subject to death; I am not exempt from death '? During their lives beings are intoxicated with life, and when they are intoxicated with life they engage in misconduct by body, speech, and mind. But when one often reflects upon this theme, the intoxication with life is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth, should often reflect thus: 'I am subject to death; I am not exempt from death .'
(4) "And for the sake of what benefit should a woman or a man , a householder or one gone forth, often reflect thus: 'I must be parted and separated from every one and everything dear and agreeable to me'? Beings have desire and lust in regard to those people and things that are dear and agreeable, and excited by this lust, they engage in misconduct by body , speech, and mind. But when one often reflects upon this theme,' the desire and lust in regard to everyone and everything dear and agreeable is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man , a householder or one gone forth, should often reflect thus: 'I must be parted and separated from everyone and everything dear and agreeable to me.' "
(5) "And for the sake of what benefit should a woman or a man , a householder or one gone forth, often reflect thus: 'I am the owner of my kamma, the heir of my kamma; I have kamma as my origin, kamma as my relative, kamma as my resort; I will be the heir of whatever kamma, good or bad , that I do'? People engage in misconduct by body, speech , and mind. But when one often reflects upon this theme, such misconduct is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man , a householder or one gone forth, should often reflect thus: 'I am the owner of my kamma, the heir of my kamma; I have kamma as my origin, kamma as my relative, kamma as my resort; I will be the heir of whatever kamma, good or bad, that I do.'
(1) "This noble disciple reflects thus: 'I am not the only one who is subject to old age, not exempt from old age. All beings that come and go, that pass away and undergo rebirth, are subject to old age; none are exempt from old age.' As he often reflects on this theme, the path is generated. He pursues this path, develops it and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted. "
(2) "This noble disciple reflects thus: 'I am not the only one who is subject to illness, not exempt from illness. All beings that come and go, that pass away and undergo rebirth, are subject to illness; none are exempt from illness. As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted. "
(3) "This noble disciple reflects thus: 'I am not the only one who is subject to death, not exempt from death. All beings that come and go, that pass away and undergo rebirth, are subject to death; none are exempt from death.' As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted. "
(4) "This noble disciple reflects thus: 'I am not the only one who must be parted and separated from everyone and everything dear and agreeable. All beings that come and go, that pass away and undergo rebirth, must be parted and separated from everyone and everything dear and agreeable.' As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted."
(5) "This noble disciple reflects thus: 'I am not the only one who is the owner of one's kamma, the heir of one's kamma; who has kamma as one's origin, kamma as one's relative, kamma as one's resort; who will be the heir of whatever kamma, good or bad, that one does. All beings that come and go, that pass away and undergo rebirth, are owners of their kamma, heirs of their kamma; all have kamma as their origin, kamma as their relative, kamma as their resort; all will be heirs of whatever kamma, good or bad, that they do." As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted. "
"Worldlings subject to illness, old age, and death are disgusted [by other people] who exist in accordance with their nature. . "
"If I were to become disgusted with beings who have such a nature, that would not be proper for me since I too have the same nature. "
"While I was dwelling thus, having known the state without acquisitions, I overcame all intoxications— intoxication with health, with youth, and with life— having seen security in renunciation ."
"Zeal then arose in me as I clearly saw nibbana. Now I am incapable of indulging in sensual pleasures. ' Relying on the spiritual life, never will I turn back."
(Topics that are worthy regularly reflecting on, whether as a lay person or renunciant.)
AN 5.58 Licchavikumarakasutta: Licchavi Youths
On one occasion the Blessed One was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then, in the morning , the Blessed One dressed , took his bowl and robe, and entered Vesali for alms. Having walked for alms in Vesali, after the meal, when he had returned from his alms round, he entered the Great Wood and sat down at the foot of a tree to dwell for the day.
Now on that occasion a number of Licchavi youths had taken their strung bows and were Walking and wandering in the Great Wood , accompanied by a pack of dogs, when they saw the Blessed One seated at the foot of a tree to dwell for the day. When they saw him , they put down their strung bows, sent the dogs off to one side, and approached him. They p aid homage to the Blessed One and silently stood in attendance upon him with their hands joined in reverential salutation.
Now on that occasion the Licchavi youth Mahanama was walking and wandering for exercise in the Great Wood when he saw the Licchavi youths silently standing in attendance upon the Blessed One with their hands joined in reverential salutation.. He then approached the Blessed One, paid homage to him , sat down to one side, and uttered this inspired utterance: "They will be Vajjis! They will be Vajjis!"
The Blessed One said: "But why, Mahanama, do you say: 'They will-be Vajjis! They will be Vajjis!'?" "These Licchavi youths, Bhante, are violent, rough, and brash. They are always plundering any sweets that are left as gifts among families, whether sugar cane, jujube fruits, cakes, pies, or sugarballs, and then they devour them. They give women and girls of respectable families blows on their backs. Now they are standing silently in attendance upon the Blessed One with their hands joined in reverential salutation."
"Mahanama, in whatever clansman five qualities are found— whether he is a consecrated khattiya king, a country gentleman, the general of an army, a village headman, a guild master, or one of those who exercise private rulership over various clans— only growth is to be expected, not decline. What five?
(1) "Here , Mahanama, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow , righteous wealth righteously gained, a clansman honors, respects, esteems, and venerates his parents. His parents, being honored, respected, esteemed, and venerated, have compassion on him with a good heart, thinking: 'May you live long and maintain a long life span.' When a clansman's parents have compassion for him , only growth is to be expected for him , not decline. "
(2) "Again , Mahanama, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow , righteous wealth righteously gained, a clansman honors, respects, esteems, and venerates his wife and children, his slaves, workers, and servants. Being honored , respected, esteemed , and venerated, they have compassion on him with a good heart, thinking: 'May you live long! When a clansman's wife and children, slaves, workers, and servants have compassion for him , only growth is to be expected for him , not decline."
(3) "Again , Mahanama, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow , righteous wealth righteously gained, a clansman honors, respects, esteems, and venerates the owners of the neighboring fields and those with whom he does business. Being honored , respected, esteemed; and venerated , they have compassion on him with a good heart, thinking: 'May you live long!' When the owners of the neighboring fields and those with whom he does business have compassion for a clansman, only growth is to be expected for him, not decline."
(4) "Again , Mahanama, with wealth acquired by energetic striving, am assed by the strength of his arms, earned by the sweat of his brow , righteous wealth righteously gained, a clansman honors, respects, esteems, and venerates the oblational deities. Being honored , respected, esteemed, and venerated, they have compassion on him with a good heart, thinking: 'May you live long!' When the oblational deities have compassion for a clansman, only growth is to be expected for him , not decline.. "
(5) "Again , Mahanama, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow , righteously gained, a clansman honors, respects, esteems, and venerates ascetics and brahmins. Being honored, respected , esteemed, and venerated, they have compassion on him with a good heart, thinking: 'May you live long!' When ascetics and brahmins have compassion for a clansman, only growth is to be expected for him , not decline. "
"Mahanama, in whatever clansman these five qualities are found— whether he is a consecrated khattiya king, a country gentleman, the general of an army, a village headman , a guildmaster, or one of those who exercise private rulership over various clans— only growth is to be expected, not decline."
He always does his duty toward his parents; he promotes the welfare of his wife and children. He takes care of the people in his home and those who live in dependence on him.
The wise person, charitable and virtuous, acts for the good of both kinds of relatives, those who have passed away and those still living in this world. [He benefits] ascetics and brahmins, and [also] the deities; he is one who gives rise to joy while living a righteous life at home.
Having done what is good, he is worth y of veneration and praise. They praise him here in this world and after death he rejoices in heaven.
(When some wild young men show deep respect for the Buddha, a family elder is astonished.)
AN 5.59 Pathamavuddhapabbajitasutta: Gone Forth in Old Age (1)
"Bhikkhus, it is rare to find one gone forth in old ag e who possesses five qualities. What five? It is rare to find one gone forth in old age (1) who is astute; (2) who has the proper manner; (3) who is learned; (4) who can speak on the Dhamma; and (5) who is an expert on the discipline. It is rare to find one gone forth in old age who possesses these five qualities."
(Things that are hard to find in someone who has gone forth when old.)
AN 5.60 Dutiyavuddhapabbajitasutta: Gone Forth in Old Age (2)
"Bhikkhus, it is rare to find one gone forth in old age who possesses five qualities. What five? It is rare to find one gone forth in old age (1) who is easy to correct; (2) who firmly retains in mind what he has learned; (3) who accepts instruction respectfully; (4) who can speak on the Dhamma; and (5) who is an expert on the discipline. It is rare to find one gone forth in old age who possesses these five qualities."
(Things that are hard to find in someone who has gone forth when old.)
II. Perceptions
AN 5.61 Pathamasannasutta: Perceptions (1)
"Bhikkhus, these five perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation. What five? The perception of unattractiveness, the perception of death, the perception of danger, the perception of the repulsiveness of food, and the perception of non-delight in the entire world . These five perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation."
(Five meditations are very beneficial.)
AN 5.62 Dutiyasannasutta: Perceptions (2)
"Bhikkhus, these five, perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation. What five? The perception of impermanence, the perception of non-self, the perception of death, the perception of the repulsiveness of food, and the perception of non-delight in the entire world . These five perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation.
(Five meditations lead to the deathless.)
AN 5.63 Pathamavaddhisutta: Growth (1)
"Bhikkhus, growing in five ways, a male noble disciple grows by a noble growth , and he absorbs the essence and the best of this life. What five? He grows in faith, virtuous behavior, learning, generosity, and wisdom . Growing in these five ways, a male noble disciple grows by a noble growth, and he absorbs the essence and the best of this life."
He who grows in faith and virtuous behavior, in wisdom , generosity, and learning-- such a discerning superior m an absorbs for him self the essence of this life.
(Noble growth for a male disciple.)
AN 5. 64 Dutiyavaddhisutta: Growth (2)
"Bhikkhus, growing in five ways, a female noble disciple grows by a noble growth , and she absorbs the essence and the best of this life. What five? She grows in faith, virtuous behavior, learning, generosity, and wisdom . Growing in these five ways, a female noble disciple grows by a noble growth, and she absorbs the essence and the best of this life.
She who grows in faith and virtuous behavior, in wisdom , generosity, and learning-— such a virtuous fem ale lay follow absorbs for herself the essence of this life.
(Noble growth for a female disciple.) AN 5.65 Sakacchasutta: Discussion
Bhikkhus, when a bhikkhu possesses five qualities, it is fitting for his fellow monks to hold a discussion with him. What five? (1) Here, a bhikkhu is himself accomplished in virtuous behavior, and he answers questions that come up in a discussion on accomplishment in virtuous behavior. (2) He is himself accomplished in concentration, and he answers questions that come up in a discussion on accomplishment in concentration. (3) He is himself accomplished in wisdom , and he answers questions that come up in a discussion on accomplishment in wisdom . (4) He is himself accomplished in liberation, and he answers questions that come up in a discussion on accomplishment in liberation. (5) He is himself accomplished in the knowledge and vision of liberation, and he answers questions that come up in a discussion on accomplishment in the knowledge and vision of liberation. When a bhikkhu possesses these five qualities, it is fitting for his fellow monks to hold a discussion with him ."
(Qualifications for taking part in a discussion on Dhamma.)
AN 5.66 Sajivasutta: Way of Life
"Bhikkhus, when a bhikkhu possesses five qualities, it is fitting for his fellow monks to live together with him . What five? (1) Here, a bhikkhu is himself accomplished in virtuous behavior, and he answers questions posed during a discussion on accomplishment in virtuous behavior. (2) He is himself accomplished in concentration, and he answers questions posed during a discussion on accomplishment in concentration. (3) He is himself accomplished in wisdom , and he answers questions posed during a discussion on accomplishment in wisdom . (4) He is himself accomplished in liberation, and he answers questions posed during a discussion on accomplishment in liberation. (5) He is himself accomplished in the knowledge and vision of liberation, and he answers questions posed during a discussion on accomplishment in the knowledge and vision of liberation. When a bhikkhu possesses these five qualities, it is fitting for his fellow monks to live together with him ."
(Qualifications for sharing Dhamma.)
AN 5.67 Pathamaiddhipadasutta: Bases for Psychic Potency (1)
"Bhikkhus, when any bhikkhu or bhikkhuni develops and cultivates five things, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning. What five?
"(1) Here, a bhikkhu develops the basis for psychic potency that possesses concentration due to desire and activities of striving. (2) He develops the basis for psychic potency that possesses concentration due to energy and activities of striving. (3) He develops the basis for psychic potency that possesses concentration due to mind and activities of striving. (4) He develops the basis for psychic potency that possesses concentration due to investigation and activities of striving. (5) Enthusiasm itself is the fifth."
"When, bhikkhus, any bhikkhu or bhikkhuni develops and cultivates these five things, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue remaining, the state of non -returning."
(The four bases of psychic power, together with energy, lead to awakening.) AN 5.68 Dutiyaiddhipadasutta: Bases for Psychic Potency (2)
"Bhikkhus, before my enlightenment, while I was just a bodhisatta, not yet fully enlightened, I developed and cultivated five things. What five? "(1) I developed the basis for psychic potency that possesses concentration due to desire and activities of striving. (2) I developed the basis for psychic potency that possesses concentration due to energy and activities of striving. (3) I developed the basis for psychic potency that possesses concentration due to mind and activities of striving. (4) I developed the basis for psychic potency that possesses concentration due to investigation and activities of striving. (5) Enthusiasm itself was the fifth. "
"Because I had developed and cultivated these things with enthusiasm as the fifth, there being a suitable basis, I was capable of realizing any state realizable by direct knowledge toward which I inclined my mind. "
"If I wished: 'May I wield the various kinds of psychic potency: having been one, may I become many . . . [as in 5:23]... may I exercise mastery with the body as far as the brahma world. I was capable of realizing it, there being a suitable basis. . . [as in 5:23] .. . "
"If I wished: 'May I, with the destruction of the taints, in this very life realize for myself with direct knowledge the taintless liberation of mind, liberation by wisdom , and having entered upon it, may I dwell in it. I was capable of realizing it, there being a suitable basis."
(The Buddha developed the bases for psychic power, which lead to his awakening.)
AN 5.69 Nibbidasutta: Disenchantment
"Bhikkhus, these five things, when developed and cultivated, lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana. What five? Here, a bhikkhu dwells contemplating the unattractiveness of the body, perceiving the repulsiveness of food, perceiving non -delight in the entire world, contemplating impermanence in all conditioned phenomena; and he has the perception of death well established internally. These five things, when developed and cultivated , lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana." (Five meditations that lead to disillusionment with the world.)
AN 5.70 Asavakkhayasutta: Destruction of the Taints
"Bhikkhus, these five things, when developed and cultivated, lead to the destruction of the taints. What five? Here, a bhikkhu dwells contemplating the unattractiveness of the body, perceiving the repulsiveness of food, perceiving non-delight in the entire world, contemplating impermanence in all conditioned phenomena; and he has the perception of death well established internally. These five things, w hen developed and cultivated, lead to the destruction of the taints."
(Five meditations that lead to the end of defilements.)
III Future Perils
AN 5.71 Pathamacetovimuttiphalasutta: Liberation of Mind (1)
"Bhikkhus, these five things, w hen developed and cultivated, have liberation of mind as their fruit, liberation of mind as their fruit and benefit; they have liberation by wisdom as their fruit, liberation by wisdom as their fruit and benefit. What five?
Here, a bhikkhu dwells contemplating the unattractiveness of the body, perceiving the repulsiveness of food, perceiving non-delight in the entire world , contemplating impermanence in all conditioned phenomena; and he has the perception of death well established internally. These five things, when developed and cultivated, have liberation of mind as their fruit, liberation of mind as their fruit and benefit; they have liberation by wisdom as their fruit, liberation by wisdom as their fruit and benefit. "
"When a bhikkhu is liberated in mind and liberated by wisdom , he is called a bhikkhu who has removed the crossbar, filled in the moat, pulled out the pillar, a boltless one, a noble one with banner lowered, with burden dropped, detached."
"And how has a bhikkhu removed the crossbar? Here, a bhikkhu has abandoned ignorance, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. It is in this way that a bhikkhu has removed the crossbar. "
'And how has a bhikkhu filled in the moat? Here, a bhikkhu has abandoned the wandering on in birth that brings renewed existence; he has cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. It is in this way that a bhikkhu has filled in the moat. "
"And how has a bhikkhu pulled out the pillar? Here, a bhikkhu has abandoned craving, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. It is in this way that a bhikkhu has pulled out the pillar. "
"And how is a bhikkhu a boltless one? Here, a bhikkhu has abandoned the five lower fetters, cu t them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising. It is in this way that a bhikkhu is a boltless one. " "And how is a bhikkhu a noble one with banner lowered, with burden dropped , detached ? Here, a bhikkhu has abandoned the conceit 'I am,' cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. It is in this way that a bhikkhu is a noble one with banner lowered, with burden dropped , detached."
(Five meditations lead to freedom. The Buddha supplies five similes, which subtly illustrate five aspects of awakening.)
AN 5.72 Dutiyacetovimuttiphalasutta: Liberation of Mind (2)
"Bhikkhus, these five things, when developed and cultivated, have liberation of mind as their fruit, liberation of mind as their fruit and benefit; they have liberation by wisdom as their fruit, liberation by wisdom as their fruit and benefit. What five? The perception of impermanence, the perception of suffering in the impermanent, the perception of non-self in what is suffering, the perception of abandoning, the perception of dispassion. These five things, when developed and cultivated, have liberation of mind as their fruit, liberation of mind as their fruit and benefit; they have liberation by wisdom as their fruit, liberation by wisdom as their fruit and benefit. "
"When a bhikkhu is liberated in mind and liberated by wisdom , he is called a bhikkhu who has removed the crossbar, filled in the moat, pulled out the pillar, a boltless one, a noble one with banner lowered, with burden dropped , detached. "
"And how is a bhikkhu one who has removed the crossbar? .... [all as in 5:71, down:] ... It is in this way that a bhikkhu is a noble one with banner lowered, with burden dropped, detached ."
(Five meditations lead to freedom. The Buddha supplies five similes, which subtly illustrate five aspects of awakening.)
AN 5.73 Pathamadhammaviharisutta: One Who Dwells in the Dhamma (1)
Then a certain bhikkhu approached the Blessed One, paid homage to him , sat down to one side, and said: "It is said, Bhante, 'one who dwells in the Dhamma, one who dwells in the Dhamma.' In what way is a bhikkhu one who dwells in the Dhamma?"
(1) "Here, bhikkhu, a bhikkhu learns the Dhamma: the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and -answers. He passes the day in learning the Dhamma but neglects seclusion and does not devote himself to internal serenity of mind. This is called a bhikkhu who is absorbed in learning, not one who dwells in the Dhamma. "
(2) "Again , a bhikkhu teaches the Dhamma to others in detail as he has heard and learned it. He passes the day communicating, the Dhamma but neglects seclusion and does not devote himself to internal serenity of mind. This is called a bhikkhu who is absorbed in communication, not one who dwells in the Dhamma. "
(3) "Again , a bhikkhu recites the Dhamma in detail as he has heard it and learned it. He passes the day in recitation but neglects seclusion and does not devote himself to internal serenity of mind. This is called a bhikkhu who is absorbed in recitation, not one who dwells in the Dhamma."
(4) "Again , a bhikkhu ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it. He passes the day in thinking about the Dhamma but neglects seclusion and does not devote himself to internal serenity of mind. This is called a bhikkhu who is absorbed In thought, not one who dwells in the Dhamma."
(5) "Here, a bhikkhu learns the Dhamma— the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts and questions-and answers— but he does not pass the day [solely] in learning the Dhamma. He does not neglect seclusion but devotes himself to internal serenity of mind. It is in this way that a bhikkhu is one who dwells in the Dhamma. . . "
"Thus, bhikkhu, I have taught the one absorbed in learning, the one absorbed in communication, the one absorbed in recitation, the one absorbed in thought, and the one who dwells in the Dhamma. Whatever should be done; by a com passionate teacher out of compassion for his disciples, seeking their welfare, that I have done for you. These are the feet of trees, these are empty huts. Meditate bhikkhu, do not be heedless. Do not have cause to regret it later. This is our instruction to you ."
(The difference between someone who merely studies the letter of the Dharma, and someone who truly lives by it.)
AN 5.74 Dutiyadhammaviharisutta: One Who Dwells in the Dhamma (2)
Then a certain bhikkhu approached the Blessed One, paid homage to him , sat down to one side, and said : "It is said, Bhante, 'one who dwells in the Dhamma, one who dwells in the Dhamma.' In what way is a bhikkhu one who dwells in the Dhamma?"
(1) "Here, bhikkhu, a bhikkhu learns the Dhamma— the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and-answers— but he does not go further and understand its meaning with wisdom . This is called a bhikkhu who is absorbed in learning, not one who dwells in the Dhamma."
(2) "Again , a bhikkhu teaches the Dhamma to others in detail as he has heard, and learned it, but he does not go further and understand its meaning with wisdom . This is called a bhikkhu who is absorbed in communication, not one who dwells in the Dhamma. "
( 3 ) "Again, a bhikkhu recites the Dhamma in detail as he has heard it and learned it, but he does not go further and understand its meaning with wisdom. This is called a bhikkhu who is absorbed in recitation, not one who dwells in the Dhamma."
(4) "Again , a bhikkhu ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it, but he does not go further and understand its meaning with wisdom . This is called a bhikkhu who is absorbed in thought, not one who dwells in the Dhamma. "
(5) "Here, a bhikkhu learns the Dhamma— the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and answers— but he goes further and understands its meaning with wisdom . It is in this way that a bhikkhu is one who dwells in the Dhamma. "
"Thus, bhikkhu, I have taught the one absorbed in learning, the one absorbed in communication, the one absorbed in recitation, the one absorbed in thought, an d the one who dwells in the Dhamma. Whatever should be done by a compassionate teacher out of compassion for his disciples, seeking their welfare, that I have done for you. These are the feet of trees, these are empty huts. Meditate, bhikkhu, do not be heedless. Do not have cause to regret it later. This is our instruction to you."
(The difference between someone who merely studies the letter of the Dharma, and someone who truly lives by it.)
AN 5.75 Pathamayodhajivasutta: Warriors (1)
"Bhikkhus, there are these five kinds of warriors found in the world. What five?
(1) "Here, some warrior, when he sees the cloud of dust. sinks, founders, does hot brace himself, and cannot enter the battle. There is, bhikkhus, such a warrior here. This is the first kind of warrior found in the world. "
(2) "Again, some warrior can endure the cloud of dust, but when he sees the crests of the standards, he sinks, founders, does not brace himself, and cannot enter the battle. There is, bhikkhus, such a warrior here. This is the second kind of warrior found in the world."
(3) "Again, some warrior can endure the cloud of dust and the crests of the standards, but when he hears the uproar, he sinks, founders, does not brace him self, and cannot enter the battle. There is, bhikkhus, such a warrior here. This is the third kind of warrior found in the world. "
(4) "Again, some warrior can endure the cloud of dust, the crests of the standards, and the uproar, but he is struck down and wounded by blows. There is, bhikkhus, such a warrior here. This is the fourth kind of warrior found in the world. "
(5) "Again, some warrior can endure the cloud of dust, the crests of the standards, the uproar, and the blows. Having triumphed in that battle, he emerges victorious and settles at the head of the battlefield. There is, bhikkhus, such a warrior here. This is the fifth kind of warrior found in the world. "
"These are the five kinds of warriors found in the world. "
So too, there are these five kinds of persons similar to warriors found among the bhikkhus. What five? (1) "Here, some bhikkhu, when he sees the cloud of dust, sinks, founders, does not brace himself, and cannot maintain the spiritual life. He discloses his weakness in the training, gives up the training, and reverts to the lower life. What is the cloud of dust in his case? The bhikkhu hears: 'In such and such a village or town the women or girls are beautiful, attractive, graceful, possessing supreme beauty of complexion.' Having heard this, he sinks, founders, does not brace himself, and cannot maintain the spiritual life. He discloses his weakness in the training, gives up the training, and reverts to the lower life. This is the cloud of dust in his case. I say that this person is just like the warrior who, when he sees the cloud of dust, sinks, founders, does not brace himself, and cannot enter the battle. There is, bhikkhus, such a person here. This is the first kind of person similar to a warrior found among the bhikkhus. "
(2) "Again, some bhikkhu can endure the cloud of dust, but when he sees the crests of the standards, he sinks, founders, does not brace himself, and cannot maintain the spiritual life. He discloses his weakness in the training, gives up the training, and reverts to the lower life. What are the crests of the standards in his case? The bhikkhu does not hear: 'In such and such a village or town the women or girls are beautiful, attractive, graceful, possessing supreme beauty of complexion,' but he himself sees a woman or a girl who is beautiful, attractive, graceful, possessing supreme beauty of complexion. Having seen her, he sinks, founders, does not brace him self, and cannot maintain the spiritual life. He discloses his weakness in the training, gives up the training, and reverts to the lower life. These are the crests of the standards in his case. I say that this person is just like the warrior who can endure the cloud of dust, but when he sees the crests of the standards, he sinks, founders, does not brace himself, and cannot enter the battle. There is, bhikkhus, such a person here. This is the second kind of person similar to a warrior found among the bhikkhus."
(3) "Again , some bhikkhu can endure the cloud of dust and the-crests of the standards, but when he hears the uproar, he sinks, founders, does not brace himself, and cannot maintain the spiritual life. He discloses his weakness in the training, gives up the training, and reverts to the lower life. What is the uproar in his case? When the bhikkhu has gone to the forest, to the foot of a tree, or to an empty hut, a woman approaches him , smiles at him , chats with him , laughs at him, and teases him . As the woman is smiling at him , chatting with him, laughing at him , and teasing him , he sinks, founders, does not brace himself, and cannot maintain the spiritual life. He discloses his weakness in the training, gives up the training, and reverts to the lower life. This is the uproar in his case. I say that this person is just like the warrior who can endure the cloud of dust and the crests of the standards, but when he hears the uproar, he sinks, founders, does not brace him self, and cannot enter the battle. There is, bhikkhus, such a person here. This is the third kind of person similar to a warrior found among the bhikkhus. "
(4) "Again , some bhikkhu can endure the cloud of dust, the crests of the standards, and the uproar, but he is struck down and wounded by a blow . What is the blow in his case? When the bhikkhu has gone to the forest, to the foot of a tree, or to an empty hut, a woman approaches him, sits down or lies down next to him , and embraces him. When she does so, he has sexual intercourse with her without having given up the training and disclosed his weakness. This is the blow in his case. I say that this person is just like the warrior who can endure the cloud of dust, the crests of the standards, and the uproar, but who is struck down and wounded by a blow. There is, bhikkhus, such a person here. This is the fourth kind of person similar to a warrior found among the bhikkhus."
(5) "Again , some bhikkhu can endure the clouds of dust, the crests of the standards, the uproar, and a blow . Having triumphed in that battle, he emerges victorious and settles at the head of the battlefield. What is the victory in his case? When the bhikkhu has gone to the forest, to the foot of a tree, or to an empty hut, a woman approaches him, sits down or lies down next to him , and embraces him. But he disentangles him self, frees himself, and goes off wherever he wants. "
"He resorts to a secluded lodging: the forest, the foot of a tree, a mountain , a ravine, a hillside cave, a charnel ground , a jungle highland, the open air, a heap of straw . Gone to the forest, to the foot of a tree, or to an empty hut, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness in front of him. Having abandoned longing for the world, he dwells with a mind free from longing; he purifies his mind from longing. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate toward all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness, he dwells free from dullness and drowsiness, percipient of light, mindful and clearly comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and remorse, he dwells without agitation, with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having gone beyond doubt, unperplexed about wholesom e qualities; he purifies his m ind from doubt. "H av in g abandoned these five hindrances, defilements' of the mind that weaken wisdom , secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhana . . . the fourth jhana, neither painful nor pleasant, which has purification of mindfulness by equanimity. "
"When his mind is thus concentrated, purified, cleansed , unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of the destruction of the taints. He understands as it really is: 'This is suffering.' He understands as it really is: 'This is the origin of suffering.' He understands as it really is: 'This is the cessation of suffering.' He understands as it really is: 'This is the way leading to the cessation of suffering.' He understands as it really is: 'These are the taints.' He understands as it really is: 'This is the origin of the taints.' He understands as it really is: 'This is the cessation of the taints.' He understands as it really is: 'This is the way leading to the cessation of the taints.' When he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When it is liberated, there comes the knowledge: '[It's] liberated.' He understands: '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.' This is his victory in battle. "
"Bhikkhus, I say that this person is like the warrior who can endure the cloud of dust, the crests of the standards, the uproar, and the blow , and who, having triumphed in that battle, emerges victorious and settles at the head of the battlefield. There is, bhikkhus, such a person here. This is the fifth kind of person similar to a warrior found among the bhikkhus. "
"These are the five kinds of persons similar to warriors found among the bhikkhus."
(Some warriors, like some monks, falter before the threat of battle, while others emerge victorious.)
AN 5.76 Dutiyayodhajivasutta: Warriors (2)
"Bhikkhus, there are these five kinds of warriors found in the world. What five? (1) "Here, some warrior takes up a sword and shield, arms himself with a bow and quiver, and enters the fray of battle. He strives and exerts himself in the battle, but his foes slay him and finish him off. There is, bhikkhus, such a warrior here. This is the first kind of warrior found in the world." (2) "Again , some warrior takes up a sword and shield, arms himself with a bow and quiver, and enters the fray of battle. He strives and exerts himself in the battle, but his foes wound him. [His comrades] carry him off and bring him to his relatives. While he is being brought to his relatives, he dies along the way even before he arrives. There is, bhikkhus, such a warrior here. This is the second kind of warrior found in the world."
(3) "Again , some warrior takes up a sword and shield, arms himself With a bow and quiver, and enters the fray of battle. He strives and exerts him self in the battle, but his foes wound him . [His comrades] carry him off and bring him to his relatives. His relatives nurse him and look after him, but while they are doing so he dies from that injury. There is, bhikkhus, such a warrior here. This is the third kind of warrior found in the world." (4) " Again , some warrior takes up a sword and shield, arms himself with a bow and quiver, and enters the fray of battle. He strives and exerts him self in the battle, but his foes wound him . [His comrades] carry him off and bring him to his relatives. His relatives nurse him and look after him , and as a result he recovers from that injury. There is, bhikkhus, such a warrior here. This is the fourth kind of warrior found in the world. "
(5) "Again , some warrior takes up a sword and shield, arms himself with a bow and quiver, and enters the fray of battle. Having triumphed in that battle, he emerges victorious and settles at the head of the battlefield. There is, bhikkhus, such a warrior here. This is the fifth kind of warrior found in the world. "
"These are the five kinds of warriors found in the world.. . "
'So too, there are these five kinds of persons similar to warriors found among the bhikkhus. What five? (1) "Here, some bhikkhu dwells in dependence u p on a certain village or town. In the morning, he dresses, takes his robe and bowl, and enters that village or town for alms, with body, speech , and mind unguarded , without having established mindfulness, his sense faculties unrestrained. There he sees women with their dress in disarray and loosely attired. When he sees them , lust invades his mind. With his mind invaded by lust, he has sexual intercourse without having disclosed his weakness and given up the training. This person, I say , is just like the warrior who takes up a sword and shield, arms himself with a bow and quiver, and enters the fray of battle, and whose foes slay him and finish him off while he is striving and exerting himself in battle. There is, bhikkhus, such a person here. This is the first kind of person similar to a warrior found among the bhikkhus. "
(2) " Again , some bhikkhu dwells in dependence upon a certain village or town. In the morning, he dresses, takes his robe and bowl, and enters that village or town for alms . . . [and] lust invades his mind. With his mind invaded by lust, he burns bodily and mentally [with the fever of lust]. He thinks: ''Let me return to the monastery and inform the bhikkhus: "Friends, I am obsessed by lust, oppressed by lust. I cannot maintain the spiritual life. Having disclosed my weakness in the training, I will give up the training and revert to the lower life."
"While he is returning to the monastery, even before he arrives, he discloses his weakness in the training, gives up the training, and reverts to the lower life along the way. This person, I say, is just like the warrior who takes up a sword and shield, arms himself with a bow and quiver, enters the fray of battle, is wounded by his foes while he strives and exerts himself in the battle, and is then carried off and brought to his relatives but dies along the way even before he arrives. There is, bhikkhus, such a person here. This is the second kind of person similar to a warrior found among the bhikkhus. "
(3) "Again, some bhikkhu dwells in dependence upon a certain village o r town. In the morning, he dresses, takes his robe and bowl, and enters that village or town for alms. . . [and] lust invades his mind. With his mind invaded by lust, he burns bodily and mentally [with the fever of lust]. He thinks: 'Let me return to the monastery and inform the bhikkhus: "Friends, I am obsessed by lust, oppressed by lust. I cannot maintain the spiritual life.. Having disclosed my weakness in the training, I will give up the training and revert to the lower life.'"
He returns to the monastery and informs the bhikkhus: 'Friends, I am obsessed by lust, oppressed by lust. I cannot maintain the spiritual life. Having disclosed my Weakness in the training, I will give up the training and revert to the lower life. His fellow monks then exhort, and instruct him : 'Friend, the Blessed One has stated that sensual pleasures provide little gratification, much suffering and anguish, and that the danger in them is more. With the simile of the skeleton the Blessed One has stated that sensual pleasures provide little gratification, much suffering and anguish, and that the danger in them is more. With the simile of the piece of meat.... with the simile of the grass torch . . . with the simile of the charcoal pit . . . with the simile of the dream . . . with the simile of the borrowed goods... with the simile of fruits on a tree . . . with the simile of the butcher's knife and block . . . with the simile of the sword stake. . . with the simile of the snake's head, the Blessed One has stated that sensual pleasures provide little gratification, much suffering and anguish, and that the danger in them is more. Enjoy the spiritual life. Do not think you are unable to follow the training, give it up, and revert to the lower life. While he is being exhorted and instructed by his fellow monks in this way, he protests: "Friends, although the Blessed One has stated that sensual pleasures provide little gratification, much suffering and anguish, and that the danger in them is more, still, I am unable to maintain the spiritual life. Having disclosed my weakness in the training, I will give up the training and revert to the lower life. Having disclosed his weakness in the training, he gives up the training and reverts to the lower life. This person, I say, is just like the warrior who takes up a sword and shield, arms himself with a bow and quiver, enters the fray of battle, is wounded by his foes while he strives and exerts himself in the battle, and is then carried off and brought to his relatives, who nurse him and look after him, but who dies from that injury. There is, bhikkhus, such a person here. This is the third kind of person similar to a warrior found among the bhikkhus. "
(4) "Again, some bhikkhu dwells in dependence upon a certain village or town. In the morning, he dresses, takes his robe and bowl, and enters that village or town for alms.. - lust invades his mind. With his mind invaded by lust, he burns bodily and mentally [with the fever of lust]. He thinks: 'Let me return to the monastery and inform the bhikkhus: "Friends, I am obsessed by lust, oppressed by lust. I cannot maintain the spiritual life. Having disclosed my weakness in the training, I will give up the training and revert to the lower life."
He returns to the monastery and informs the bhikkhus: Friends, I am obsessed by lust, oppressed by lust. I cannot maintain the spiritual life. Having disclosed my weakness in the training, I will give up the training and revert to the lower life. His fellow monks then exhort and instruct him : 'Friend, the Blessed One has stated that sensual pleasures provide little gratification, much suffering and anguish, and that the danger in them is more. With the simile of the skeleton . . . .with the simile of the snake's head, the Blessed One has stated that sensual pleasures provide little gratification, much suffering and anguish, and that the danger in them is more. Enjoy the spiritual life. Do not think you are unable to follow the training, give it up, and revert to the lower life. While he is being exhorted and instructed by his fellow monks in this way, he says: 'I will try, friends, I will carry on, I w ill enjoy it. I won't think I am unable to follow the training, give it up, and revert to the lower life. This person, I say, is just like the warrior who takes up a sword and shield, arms himself with a bow and quiver, and enters the fray of battle, who is wounded by his foes while he strives and exerts himself in the battle, and is then carried off and brought to his relatives, who nurse him and look after him, and w ho then recovers from that injury. There is, bhikkhus, such a person here. This is the fourth kind of person similar to a warrior found among the bhikkhus."
(5) "Again, some bhikkhu dwells in dependence upon a certain village or town. In the morning he dresses, takes his robe and bowl, and enters that village or town for alms with body, speech, and mind guarded, mindfulness established, and sense faculties restrained. Having seen a form with the eye, he does not grasp its marks and features. Since, if he left the eye faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it; he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear . . . Having smelled an odor with the nose . . . Having tasted a taste with the tongue ...... Having felt a tactile object with the body . . . Having cognized a mental phenomenon with the mind, he does not grasp its marks and features. Since, if he left the mind faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it; he guards the mind faculty, he undertakes the restraint of the mind faculty. After his meal, on returning from his alms round, he resorts to a secluded lodging: the forest, the foot of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle highland, the open air, a heap of straw . Gone to the forest, to the foot of a tree, or to an empty hut, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness in front of him. Having abandoned longing for the w orld . . . [as in 5 :7 5 ] ... he purifies his mind from doubt. "
"Having abandoned these five hindrances, defilements of the mind that weaken wisdom , secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhana. . . the second jhana . . , the third jhana. . . the fourth jhana, neither painful nor pleasant, which has purification of mindfulness by equanimity"
"When his mind is thus concentrated , purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of the destruction of the taints. He understands as it really is: 'this is suffering '. . . 'Destroyed is 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.' This person, I say, is just like the warrior who takes up a sword and shield, arms himself with a bow and quiver, enters the fray of battle, and having triumphed in that battle, emerges victorious and settles at the head of the battlefield. There is, bhikkhus, such a person here. This is the fifth kind of person similar to a warrior found among the bhikkhus. "
"These are the five kinds of persons similar to warriors found among the bhikkhus."
(Some warriors, like some monks, are killed or injured in battle, while others emerge victorious.)
AN 5.77 Pathamaanagatabhayasutta: Future Perils
(1) 'Bhikkhus, when a forest bhikkhu considers five future perils, it is enough for him to dwell heedful, ardent, and resolute for the attainment of the as-yet-unattained , for the achievement of the as-yet-unachieved , for the realization of the as-yet unrealized. What five?
(1) "Here, a forest bhikkhu reflects thus: 'I am now dwelling all alone in the forest. But while I am living here, a snake might bite me, a scorpion might sting me, or a centipede might sting me. Because of that I might die, which would be an obstacle for me. Let me now arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is the first future peril considering which it is enough for a forest bhikkhu to dwell heedful, ardent, and resolute . . . for the realization of the as-yet-unrealized. "
(2 ) "Again, a forest bhikkhu reflects thus: 'I am now dwelling all alone in the forest. But while I am living here, I might trip and fall down, or the food that I have eaten might harm me, or my bile or phlegm or sharp winds might become agitated in me. Because of that I might die, which would be an obstacle for me. Let me now arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is the second future peril considering which it is enough for a forest bhikkhu to dwell heedful, ardent, and resolute. . . for the realization of the as-yet-unrealized. "
(3) "Again , a forest bhikkhu reflects thus: 'I am now dwelling all alone in the forest. But while I am living here, I might encounter wild beasts, such as a lion, a tiger, a leopard, a bear, o r a hyena, and they might take my life. Because of that I would die, which would be an obstacle for me. Let me now 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 third future peril considering which it is enough for a forest bhikkhu to dwell heedful, ardent, and resolute. . . for the realization of the as-yet-unrealized. "
(4) "Again , a forest bhikkhu reflects thus: 'I am now dwelling all alone in the forest. But while I am living here, I might encounter hoodlum s escaping a crime or planning one and they might take my life. Because of that I would die, which would be an obstacle for me. Let me now arouse energy 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 future peril considering which it is enough for a forest bhikkhu to dwell heedful, ardent, and resolute . . . for the realization of the as-yet-unrealized. "
(5) "Again , a forest bhikkhu reflects thus: 'I am now dwelling all alone in the forest. But in the forest there are wild spirits, and they might take my life. Because of that I would die, which would be an obstacle for me. Let me now 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 fifth future peril considering which it is enough for a forest bhikkhu to dwell heedful, ardent, and resolute . . . for the realization of the as-yet-unrealized. "
"These, bhikkhus, are the five future perils considering which it is enough for a forest bhikkhu to dwell heedful, ardent, and resolute for the attainment of the as-y et-unattained , for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized."
(The dangers of living in a wilderness among wild beasts and so on.)
AN 5.78 Dutiyaanagatabhayasutta: Future Perils (2)
"Bhikkhus, when a forest bhikkhu considers five future perils, it is enough for him to dwell heedful, ardent, and resolute for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. What five? "
(1) "Here, a bhikkhu reflects thus: 'I am now young, a blackhaired young man endowed with the blessing of youth, in the prime of life. But there will come a time when old age assails this body. Now when one is old, overcome by old age, it is not easy to attend to the Buddhas' teaching; it is not easy to resort to remote lodgings in forests and jungle groves. Before that unwished for, undesirable, disagreeable condition comes upon me, let me in advance arouse energy for the attainment of the as yet-unattained , for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. Thus when I am in that condition, I will dwell at ease even though I am old. This is the first future peril considering which it is enough for a bhikkhu to dwell heedful, ardent, and resolute .. .for the realization of the as-yet-unrealized;
(2) "Again , a bhikkhu reflects thus: 'I am now seldom ill or afflicted; I possess an even digestion that is neither too cool nor too hot but moderate and suitable for striving. But there will come a time when illness assails this body. Now when one is ill, overcome by illness, it is not easy to attend to the Buddhas' teaching; it is not easy to resort to remote lodgings in forests and jungle groves. Before that unwished for, undesirable, disagreeable condition comes upon me, let me in advance 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. Thus when I am in that condition, I will dwell at ease even though I am ill. This is the second future peril considering which it is enough for a bhikkhu to dwell heedful, ardent, and resolute . . . for the realization of the as-yet-unrealized."
(3) "Again , a bhikkhu reflects thus: 'Food is now plentiful; there has been a good harvest and alms food is abundant, so that one can easily subsist by means of gleaning. But there will come a time of famine, a poor harvest, when alms food is hard to obtain and one cannot easily subsist by means of gleaning. In a time of famine, people migrate to places where food is plentiful and living conditions there are congested and crowded. Now when living conditions are congested and crowded , it is not easy to attend to the Buddhas' teaching; it is not easy to resort to remote lodgings in forests and jungle groves. Before that unwished for, undesirable, disagreeable condition comes upon me, let me in advance arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. Thus when I am in that condition, I will dwell at ease even in a famine. This is the third future peril considering which it is enough for a bhikkhu to dwell heedful, ardent, and resolute . . . for the realization of the as-yet-unrealized. "
(4) " Again, a bhikkhu reflects thus: 'People are now dwelling. . in concord , harmoniously, without disputes, blending like milk and water, viewing each other with eyes of affection. But there will come a time of peril,, of turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. In a time of peril, people migrate to places where there is safety and living conditions there are congested and crowded. Now When living conditions are congested and crowded, it is not easy to attend to the Buddhas' teaching; it is not easy to resort to remote lodgings in forests and jungle groves. Before that unwished for, undesirable, disagreeable condition comes upon me, let me in advance arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized . Thus when I am in that condition, I will dwell at ease even in time of peril.' This is the fourth future peril considering which it is enough for a bhikkhu to dwell heedful, ardent, and. resolute. .. for the realization of the as-yet-unrealized."
(5) "Again , a bhikkhu reflects thus: 'The Sangha is now dwelling at ease— in concord, harmoniously, without disputes, with a single recitation. But there will come a time when there will be a schism in the Sangha. Now when there is a schism in the Sangha, it is not easy to attend to the Buddhas' teaching; it is not easy to resort to remote lodgings in forests and jungle groves. Before that unwished for, undesirable, disagreeable condition comes upon me, let me in advance arouse energy for the attainment of the as-yet-unattained , for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. Thus when I am in that condition, I will dwell at ease even though there is a schism in the Sangha. This is the fifth future peril considering which it is enough for a bhikkhu to dwell heedful, ardent, and resolute . . . for the realization of the as-yet-unrealized. "
"These, bhikkhus, are the five future perils considering which it is enough for a bhikkhu to dwell heedful, ardent, and resolute for the attainment of the as-yet-unattained , for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized."
(The uncertainties of life may prevent your practice.)
"Bhikkhus, there are these five future perils as yet unarisen that w ill arise in the future. You should recognize them and make an effort to abandon them . What five? (1) "In the future, there will be bhikkhus who are undeveloped in body, virtuous behavior, mind , and wisdom .They will give full ordination to others but w ill not be able to discipline them in the higher virtuous behavior, the higher mind, and the higher wisdom. These [pupils] too will be undeveloped in body, virtuous behavior, mind, and wisdom . They in turn w ill give full ordination to others but will not be able to discipline them in the higher virtuous behavior, the higher mind, and the higher wisdom . These [pupils] too will be undeveloped in body, virtuous behavior, mind, and wisdom . Thus, bhikkhus, through corruption of the Dhamma comes corruption of the discipline, and from corruption of the discipline comes corruption of the Dhamma. This is the first future peril as yet unarisen that will arise in the future. You should recognize it and make an effort to abandon it."
(2) "Again , in the future there will be bhikkhus who are undeveloped in body, virtuous behavior, mind , and wisdom . They will give dependence to others but will not be able to discipline them in the higher virtuous behavior, the higher mind, and the higher wisdom . These [pupils] too will be undeveloped in body, virtuous behavior, mind, and wisdom . They in turn will give dependence to others but will not be able to discipline them in the higher virtuous behavior, the higher mind, and the higher wisdom . These [pupils] too will be undeveloped in body, virtuous behavior, mind, and wisdom . Thus, bhikkhus, through corruption of the Dhamma comes corruption of the discipline, and from corruption of the discipline comes corruption of the Dhamma. This is the second future peril as yet unarisen that will arise in the future. You should recognize it and make an effort to abandon it."
(3) "Again , in the future there will be bhikkhus who are undeveloped in body, virtuous behavior, mind, and wisdom . While engaged in talk pertaining to the Dhamma, in questions-and-answers, they will slide down into a dark Dhamma but will not recognize it. Thus, bhikkhus, through corruption of the Dhamma comes corruption of the discipline, and from corruption of the discipline comes corruption of the Dhamma. This is the third future peril as yet unarisen that will arise in the future. You should recognize it and make an effort to abandon it. "
(4) "Again, in the future there will be bhikkhus who are undeveloped in body, virtuous behavior, mind, and wisdom . When those discourses spoken by the Tathagata are being recited that are deep, deep in meaning, world-transcending, connected with emptiness, they will not want to listen to them , will not lend an ear to them , or apply their minds to understand them ; they will not think those teachings should be studied and learned . But when those discourses are being recited that are mere poetry composed by poets, beautiful in words and phrases, created by outsiders, spoken by disciples, they will want to listen to them , lend an ear to them , and apply their minds to understand them ; they will think those teachings should be studied and learned. Thus, bhikkhus, through corruption of the Dhamma comes corruption of the discipline, and from corruption of the discipline comes corruption of the Dhamma. This is the fourth future peril as yet unarisen that will arise in the future. You should recognize it and make an effort to abandon it. "
(5) "Again , in the future there will be bhikkhus who are undeveloped in body, virtuous behavior, mind, and wisdom . The elder bhikkhus— being undeveloped in body , virtuous behavior, mind, and wisdom — will be luxurious and lax, leaders in backsliding, discarding the duty of solitude; they will 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 will follow their example. They, too, will be luxurious and lax, leaders in backsliding, discarding the duty of solitude; they, too, w ill not arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization. (When the teachers and leaders of the Saṅgha are not well practiced, their weakness will be passed down the generations.)
AN 5.80 Catutthaanagatabhayasutta: Future Perils (4)
"Bhikkhus, there are these five future perils as yet unarisen that will arise in the future. You should recognize them and make an effort to abandon them . What five? (1) "In the future, there will be bhikkhus who desire fine robes. They will give up the use of rag robes, give up remote lodgings in forests and jungle groves, and having converged upon the villages, towns, and capital cities, will take up their residence there; and they will engage in many kinds of wrong and improper searches for the sake of a robe. This is the first future peril as yet unarisen that will arise in the future. You should recognize it and make an effort to abandon it."
(2) "Again , in the future there will be bhikkhus who desire fine alms food. They will give up going on alms round , give up remote lodgings in forests and jungle groves, and having converged upon the villages, towns, and capital cities, will take up their residence there, seeking the finest delicacies with the tips of their tongues; and they will engage in many kinds of wrong and improper searches for the sake of alms food. This is the second future peril as yet unarisen that will arise in the future. You should recognize it and make an effort to abandon it. "
(3) "Again , in the future there will be bhikkhus who desire fine lodgings. They will give up dwelling at the foot of a tree, will give up remote lodgings in forests and jungle groves, and having converged up on the villages, towns, and capital cities, will take up their residence there; and they will engage in many kinds of wrong and improper searches for the sake of lodgings. This is the third future peril as yet unarisen that will arise in the future. You should recognize it and make an effort to abandon it."
(The Saṅgha may forsake the simple life and indulge in luxuries.)
IV ELDERS
AN 5.81 Rajaniyasutta: Provoking Lust
"Bhikkhus, possessing five qualities, an elder bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them. What five? (1) He is filled with lust to ward that which provokes lust; (2) he is filled with hatred toward that which provokes hatred; (3) he is deluded by that which deludes; (4) he is agitated by that which agitates; (5) and he is intoxicated by that which intoxicates. Possessing these five qualities, an elder bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them ."
"Bhikkhus, possessing five [other] qualities, an elder bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them . What five? (1) He is not filled with lust toward that which provokes lust; (2) he is not filled with hatred toward that which provokes hatred; (3) he is not deluded by that which deludes; (4) he is not agitated by that which agitates; (5) an d he is not intoxicated by that which intoxicates. Possessing these five qualities, an elder bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them."
(Senior monks with strong defilements are disliked.)
AN 5.82 Vitaragasutta: Devoid of Lust
"Bhikkhus, possessing five qualities, an elder bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them. What five? He is not devoid of lust; he is not devoid of hatred; he is not devoid of delusion; he is denigrating; and he is insolent. Possessing these five qualities ; nor esteemed by them ."
"Bhikkhus, possessing five [other] qualities an elder bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them . What five? He is devoid of lust; he is devoid of hatred ; he is devoid of delusion; he is not denigrating; and he is not insolent. Possessing these five qualities and esteemed by them ."
(Senior monks with strong defilements are disliked.)
AN 5.83 Kuhakasutta: A Schemer
"Bhikkhus, possessing five qualities, an elder bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them . What five? He is a schemer, a flatterer, a hinter, a belittler, and one who pursues gain with gain . Possessing these five qualities. . . nor esteemed by them."
"Bhikkhus, possessing five [other] qualities, an elder bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them . What five? He is not a schemer, a flatterer, a hinter, a belittler, or one who pursues gain with gain. Possessing these five qualities.. . and esteemed by them ."
(Senior monks who are manipulative and opportunistic are disliked.)
AN 5.84 Assaddhasutta: Devoid of Faith
"Bhikkhus, possessing five qualities, an elder bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them. What five? He is devoid of faith, morally shameless, morally reckless, lazy, and unwise. Possessing these five qualities. . . nor esteemed by them . "
"Bhikkhus, possessing five [other] qualities, an elder bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them . What five? He is endowed with faith, has a sense of moral shame, has moral dread, and is energetic and wise. Possessing these five qualities . . . and esteemed by them ." (Qualities making a senior mendicant liked or disliked.)
AN 5.85 Akkhamasutta: Cannot Patiently Endure
"Bhikkhus, possessing five qualities, an elder bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them . What five? He cannot patiently endure forms, sounds, odors, tastes, and tactile objects. Possessing these five qualities . . . nor esteemed by them. "
"Bhikkhus, possessing five [other] qualities, an elder bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them . What five? He can patiently endure forms, sounds, odors, tastes, and tactile objects. Possessing these five qualities . . . and esteemed by them ."
(A senior monk with no endurance is disliked.)
AN 5.86 Pathisambhidapattasutta: Analytical Knowledges
"Bhikkhus, possessing five qualities, an elder bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them . What five? He has attained the analytical knowledge of meaning, the analytical knowledge of the Dhamma, the analytical knowledge of language, the analytical knowledge of discernment, and he is skillful and diligent in attending to the diverse chores that are to be done for his fellow monks; he possesses sound judgement about them in order to carry out and arrange them properly. Possessing these five qualities. . . and esteemed by them.
(A senior monk is liked if they can analyze and explain the Dharma well, and if they are helpful in the monastery.)
AN 5.87 Silavantasutta: Virtuous
"Bhikkhus, possessing five qualities, 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, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them." (2) "He has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life— such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view. (3) "He is a good speaker with a good delivery; he is gifted with speech that is polished, clear, articulate, expressive of the meaning. " (4) "He gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are pleasant dwellings in this very life. " (5) "With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he dwells in it. "
"Possessing these five qualities, bhikkhus, an elder bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them."'
(A senior monk with morality, learning, who is a good speaker and successful meditator is liked.)
AN 5.88 Therasutta: An Elder
"Bhikkhus, possessing five qualities, an elder bhikkhu is acting for the harm of many people, for the unhappiness of many people, for the ruin, harm , and suffering of many people, of devas and humans. What five? "
"(1) An elder is of long standing and has long gone forth. (2 )'He is well known and famous and has a retinue of many people, including householders and monastics. (3) He gains robes, alms food, lodgings, and medicines and provisions for the sick. (4) He has learned much , remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life— such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated , and penetrated well by view .(5) He holds wrong view and has a distorted perspective. "
"He draws many people a way from the good Dhamma and establishes them in a bad Dhamma. Thinking, 'The elder bhikkhu is of long standing and has long gone forth,' they follow his example. Thinking, "The elder bhikkhu is well known and famous and has a retinue of many people, including householders and monastics,' they follow his example. Thinking, 'The elder bhikkhu gains robes, alms food, lodgings, and medicines and provisions for the sick,' they follow his example. Thinking, 'The elder bhikkhu has learned much, remembers what he has learned, and accumulates what he has learned,' they follow his example. "
"Possessing these five qualities, an elder bhikkhu is acting for the harm of many people, for the unhappiness of many people, for the ruin, harm , and suffering of many people, of devas and humans.. "
"Bhikkhus, possessing five [other] qualities, an elder bhikkhu is acting for the welfare of many people, for the happiness of many people, for the good , welfare, and happiness of many people, of devas and human beings. What five? "(1) An elder is of long standing and has long gone forth. (2) He is well known and famous and has a retinue of many people including householders and monastics. (3) He gains robes, alms food, lodgings, and medicines and provisions for the sick. (4) He has learned much , remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning. . . he has penetrated well by view. (5) He holds right view and has a correct perspective. "
"He draws many people a way from a bad Dhamma and establishes them in the good Dhamma. Thinking, 'The elder bhikkhu is of long standing and has long gone forth,' they follow his example. Thinking, 'The elder bhikkhu is well known and famous and has a retinue of many people, including householders and monastics,' they follow his example. Thinking, 'The elder bhikkhu gains robes, alms food, lodgings, and medicines and provisions for the sick, they follow his example, Thinking, 'The elder bhikkhu has learned much, remembers what he has learned, and accumulates what he has learned,' they follow his example. "Possessing these five qualities, an elder bhikkhu is acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and humans."
(Even if a senior monk has many good qualities, they can still lead people astray if they have wrong view.)
AN 5.89 Pathamasekhasutta: A Trainee (1)
"Bhikkhus, these five qualities lead to the decline of a bhikkhu who is a trainee. What five? Delight in work, delight in talk, delight in sleep, and delight in company; and he does not review the extent to which his mind is liberated. These five qualities lead to the decline of a bhikkhu who is a trainee. "Bhikkhus, these five qualities lead to the non-decline of a bhikkhu who is a trainee. What five? Not delighting in work, not delighting in talk, not delighting in sleep, not delighting in company; and he review s the extent to which his mind is liberated. These five qualities lead to the non-decline of a bhikkhu who is a trainee."
(Even if a monk is a trainee, they won’t progress if they don’t focus on practice. In brief.)
AN 5.90 Dutiyasekhasutta: A Trainee (2)
"Bhikkhus, these five things lead to the decline of a bhikkhu who is a trainee. What five?
(1) "Here, a bhikkhu who is a trainee has many tasks and duties and is competent in various chores that must be done, so he neglects seclusion and does not devote himself to internal serenity of mind. This is the first thing that leads to the decline of a bhikkhu w ho is a trainee . " (2) "Again, a bhikkhu who is a trainee spends the day on some trifling work, so he neglects seclusion and does not devote himself to internal serenity of mind. This is the second thing that leads to the decline of a bhikkhu who is a trainee." (3) "Again, a bhikkhu who is a trainee bonds closely with householders and monastics, socializing in an unfitting manner typical of laypeople, so he neglects seclusion and does not devote him self to internal serenity of mind. This is the third thing that leads to the decline of a bhikkhu who is a trainee. " (4) "Again, a bhikkhu who is a trainee enters a village too early and returns too late in the day, so he neglects seclusion and does not devote himself to internal serenity of mind. This is the fourth thing that leads to the decline of a bhikkhu w ho is a trainee. " (5) "Again, a bhikkhu w ho is a trainee does not get to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires, on contentment, on solitude, on not getting bound up [with others], on arousing energy, on virtuous behavior, on concentration, on wisdom , on liberation, on the knowledge and vision of liberation; so he neglects seclusion and does not devote him self to internal serenity of mind. This is the fifth thing that leads to the decline of a bhikkhu who is a trainee."
"These five things lead to the decline of a bhikkhu who is a trainee. "
Bhikkhus, these five things lead to the non-decline of a bhikkhu who is a trainee. What five? (1) "Here , a bhikkhu who is a trainee does not have many tasks and duties; though he is competent in the various chores that must be done, he does not neglect seclusion but devotes himself to internal serenity of mind. This is the first thing that leads to the non-decline of a bhikkhu who is a trainee. " (2) "Again , a bhikkhu who is a trainee does not spend the day on Some trifling work, so he does not neglect seclusion but devotes himself to internal serenity of mind. This is the second thing that leads to the non-decline of a bhikkhu who is a trainee. " (3) "Again , a bhikkhu who is a trainee does not bond closely with householders and .monastics, socializing in an unfitting manner typical of laypeople, so he does not neglect seclusion but devotes himself to internal serenity of mind. This is the third thing that leads to the non-decline of a bhikkhu who is a trainee. " (4) "Again , a bhikkhu who is a trainee does not enter a village too early or return too late in the day, so he does not neglect seclusion but devotes himself to internal serenity of mind. This is the fourth thing that leads to the non-decline of a bhikkhu who is a trainee." (5) "Again , a bhikkhu who is a trainee gets to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires. . . on the knowledge and vision of liberation; so he does not neglect seclusion but devotes himself to internal serenity of mind. This is the fifth thing that leads to the non-decline of a bhikkhu who is a trainee. "
"These five things lead to the non-decline of a bhikkhu who is a trainee." (Even if a monk is a trainee, they won’t progress if they don’t focus on practice. In detail.)
V . Kakkudha
AN 5.91 Pathamasampadasutta: Accomplishments (1)
"Bhikkhus, there are these five accomplishments. What five? Accomplishment in faith, accomplishment in virtuous behavior, accomplishment in learning, accomplishment in generosity, and accomplishment in wisdom. These are the five accomplishments."
(Five spiritual accomplishments culminating in wisdom.)
AN 5.92 Dutiyasampadasutta: Accomplishments (2)
"Bhikkhus, there are these five accomplishments. What five? Accomplishment in virtuous behavior, accomplishment in concentration, accomplishment in wisdom , accomplishment in liberation, and accomplishment in the knowledge and vision of liberation. These are the five accomplishments."
(Five spiritual accomplishments culminating in freedom.) AN 5.93 Byakaranasutta: Declarations
"Bhikkhus, there are these five declarations of final knowledge. What five? (1) One declares final knowledge because of one's dullness and stupidity; (2) one declares final knowledge because one has evil desires and is motivated by desire; (3) one declares final knowledge because one is mad and mentally deranged; (4.) one declares final knowledge because one overrates oneself; and (5) one correctly declares final knowledge. These are the five declarations of final knowledge."
(When people are asked whether they are enlightened, they might answer for different reasons.)
AN 5.94 Phasuviharasutta: Dwelling at Ease
"Bhikkhus, there are these five kinds of dwelling at ease. What five? (1) Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana . . . ( 2 ) . . . the second jhana . . . (3) . . . the third jhana . . . ( 4 ) . . . the fourth jhana. (5) With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. These are the five kinds of dwelling at ease."
(Living comfortably by practicing meditation.)
AN 5.95 Akuppasutta: The Unshakable
"Bhikkhus, possessing five things, a bhikkhu in no long time penetrates to the unshakable. What five? Here, a bhikkhu has attained the analytical knowledge of meaning, the analytical knowledge of the Dhamma, the analytical knowledge of language, and the analytical knowledge of discernment; and he reviews the extent to which his mind is liberated. Possessing these five things, a bhikkhu in no long time penetrates to the unshakable."
(Supported by five factors, including four aspects of textual analysis, one will soon realize the unshakable.)
AN 5.96 Sutadharasutta: What One Has Learned
"Bhikkhus, possessing five things, a bhikkhu pursuing mindfulness of breathing in no long time penetrates to the unshakable. What five? (1) Here, a bhikkhu has few undertakings, few tasks, is easy to support, and is easily contented with the requisites of life. (2) He eats little and is intent on abstemiousness regarding food. (3) He is seldom drowsy and is intent on vigilance. (4) He has learned much , remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life— such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view. (5) He reviews the extent to which his mind is liberated. Possessing these five things, a bhikkhu pursuing mindfulness of breathing in no long time penetrates to the unshakable."
(Supported by five factors, one who practices mindfulness of breathing will soon realize the unshakable.)
AN 5.97 Kathasutta: Talk
"Bhikkhus, possessing five things, a bhikkhu developing mindfulness of breathing in no long time penetrates to the unshakable. What five? (1) Here, a bhikkhu has few undertakings . . . (2) He eats little . . . (3) He is seldom drowsy . . . (4) He gets to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on few ness of desires, on contentment, on solitude, on not getting bound up [with others], on arousing energy, on virtuous behavior, on concentration, on wisdom , on liberation, on the knowledge and vision of liberation. (5) He reviews the extent to which his mind is liberated. Possessing these five things, a bhikkhu developing mindfulness of breathing in no long time penetrates to the unshakable."
(Supported by five factors, one who practices mindfulness of breathing will soon realize the unshakable.) AN 5.98 Arannakasutta: A Forest Dweller
"Bhikkhus, possessing five things, a bhikkhu cultivating mindfulness of breathing in no long time penetrates to the unshakable. What five? (1) Here, a bhikkhu has few undertakings . . . (2) He eats little . . . (3) He is seldom drowsy ... (4) He is a forest dweller who resorts to remote lodgings. (5) He reviews the extent to which his mind is liberated. Possessing these five things, a bhikkhu cultivating mindfulness of breathing in no long time penetrates to the unshakable."
(Supported by five factors, one who practices mindfulness of breathing will soon realize the unshakable.)
AN 5.99 Sihasutta: The Lion
"Bhikkhus, in the evening the lion, the king of beasts, comes out from his lair, stretches his body, surveys the four quarters all around, and roars his lion's roar three times. Then he sets out in search of game. . (1) "If he gives a blow to an elephant, he always gives the blow respectfully, not disrespectfully.(2) If he gives a blow to a buffalo . . . (3)... to a cow ... (4) .., to a leopard . (5) If he gives a blow to any smaller animals, even a hare or a cat, he gives the blow respectfully, not disrespectfully. For what reason? [Thinking:]. 'Let my training not be lost.' "The lion, bhikkhus, is a designation for the Tathagata, the Arahant, the Perfectly Enlightened One.. When the Tathagata teaches the Dhamma to an assembly, this is his lion's roar.
(1) If the Tathagata teaches the Dhamma to bhikkhus, he teaches it respectfully, not disrespectfully. (2) If the Tathagata teaches the Dhamma to bhikkhunis. . . ( 3 ) .. .to male lay followers . . . (4) . . . to female lay followers, he teaches it respectfully, not disrespectfully. (5) If the Tathagata teaches the Dhamma to worldlings, even to food-carriers and hunters, he teaches it respectfully, not disrespectfully. For what reason? Because the Tathagata has respect for the Dhamma, reverence for the Dhamma."
(A lion is always respectful when it kills. So too when the Buddha teaches he always respects his audience.)
AN 5.100 Kakudhatherasutta: Kakudha
Thus have I heard . On one occasion the Blessed One w as dwelling at Kosambi in Ghosita's Park. Now on that occasion Kakudha the Koliyan son, the Venerable Mahamoggallana's attendant, had recently died and been reborn among a certain group of mind -made [deities]. His body w as two or three times the size of the fields of a Magadhan village, but he did not obstruct either himself or others with that body . Then the young deva Kakudha approached the Venerable Mahamoggallana, paid homage to him, stood to one side, and said to him : "Bhante, such a desire arose in Devadatta: 'I will take charge of the Sangha of bhikkhus. And together with the arising of this thought, Devadatta lost that psychic potency."
This is what the young deva Kakudha said. He then paid homage to the Venerable Mahamoggallana, circumambulated him keeping the right side toward him, and disappeared right there. Then the Venerable Mahamoggallana approached the Blessed One, paid homage to him , sat down to one side, and reported all that had happened.
The Blessed One said: "But, Moggallana, have you encompassed his mind with your mind and understood of the young deva Kakudha: 'Whatever the young deva Kakudha says is all true and not otherwise'?" "Yes, Bhante." "Take note of this statement, Moggallana! Now that foolish man will, of his own accord , expose himself. "
"There are, Moggallana, these five kinds of teachers found in the world. What five? (1) "Here, Some teacher whose behavior is unpurified claims: 'I am one whose behavior is purified. My behavior is purified, cleansed, undefiled.' His disciples know him thus: This honorable teacher, though of unpurified behavior, claims: "I am one whose behavior is purified. My behavior is purified, cleansed, undefiled." Now he would not like it if we were to report this to the laypeople. How can we treat him in a way that he would not like? Further, he is honored with robes, alms food, lodgings, and medicines and provisions for the sick. A person will be known by what he himself does. His disciples cover up such a teacher with respect to his behavior, and such a teacher expects to be covered up by his disciples with respect to his behavior. "
(2) "Again , some teacher whose livelihood is unpurified claims: 'I am one whose livelihood is purified. My livelihood is purified, cleansed, undefiled. His disciples know him thus: This honorable teacher, though of unpurified livelihood, claims: "I am one whose livelihood is purified. My livelihood is purified, cleansed, undefiled'. Now he would not like it if we were to report this to the laypeople. How can we treat him in a way that he would not like? Further, he is honored with robes, alms food, lodgings, and medicines and provisions for the sick. A person will be known by what he himself does. His disciples cover up such a teacher with respect to his livelihood, and such a teacher expects to be covered up by his disciples with respect to his livelihood."
(3) “Again, some teacher whose Dhamma teaching is unpurified claims: 'I am one whose Dhamma teaching is purified. My Dhamma teaching is purified, cleansed, undefiled.' His disciples know him thus: 'This honorable teacher, though of unpurified Dhamma teaching, claims: "I am one whose Dhamma teaching is purified. My Dhamma teaching is purified, cleansed, undefiled ." Now he would not like it if we were to report this to the laypeople. How can we treat him in a way that he would not like? Further, he is honored with robes, alms food, lodgings, and medicines and provisions for the sick: A person will be known by what he him self does.' His disciples cover up such a teacher with respect to his Dhamma teaching, and such a teacher expects to be covered up by his disciples with respect to his Dhamma teaching. "
(4) "Again , some teacher whose explanations are unpurified claims: 'I am one whose explanations, are purified. My explanations are purified , cleansed, undefiled. His disciples know him thus: 'This honorable teacher, though giving unpurified explanations, claims: " l am one whose explanations are purified. My explanations are purified, cleansed, undefiled." Now he would not like it if we were to report this to the laypeople. How can we treat him in a way that he would not like? Further, he is honored with robes, alms food, lodgings, and medicines and provisions for the sick. A person will be known by what he him self does. His disciples cover up such a teacher with respect to his explanations, and such a teacher expects to be covered up by his disciples with respect to his explanations. "
(5) "Again, some teacher whose knowledge and vision are unpurified claims: 'I am one whose knowledge and vision are purified. My knowledge and vision are purified, cleansed, undefiled. His disciples know him thus: 'This honorable teacher, though of unpurified knowledge and vision, claims: "I am one whose knowledge and vision are purified. My knowledge and vision are purified, cleansed , undefiled .' Now he would not like it if we were to report this to the laypeople. How can we treat him in a way that he would not like? Further, he is honored with robes, alms food, lodgings, and medicines and provisions for the sick. A person will be known by what he himself does. His disciples cover up such a teacher with respect to his knowledge and vision, and such a teacher expects to be covered up by his disciples with respect to his knowledge and vision. "These are five kinds of teachers found in the world. "
"But, Moggallana, I am one whose behavior is purified, and I claim: 'I am one whose behavior is purified. My behavior is purified, cleansed, undefiled. My disciples do not cover me up with respect to m y behavior, and I do not expect to be covered up by m y disciples with respect to my behavior. (2) I am one whose livelihood is purified and I claim:' am one whose livelihood is purified. My livelihood is purified, cleansed, undefiled. My disciples do not cover me up with respect to my livelihood, and I do not expect to be covered up by my disciples with respect to my livelihood. (3) I am one whose Dhamma teaching is purified and I claim : 'I am one whose Dhamma teaching is purified. My Dhamma teaching is purified, cleansed, undefiled. My disciples do not cover me up with respect to my Dhamma teaching, and I do not expect to be covered up by my disciples with respect to my Dhamma teaching. (4) I am one whose explanations are purified and I claim: 'I am one whose explanations are purified. My explanations are purified, cleansed, undefiled. My disciples do not cover me up with respect to my explanations, and I do not expect to be covered up by my disciples with respect to my explanations. (5) I am one whose knowledge and vision are purified and I claim: 'I am one whose knowledge and vision are purified. My knowledge and vision are purified, cleansed, undefiled. My disciples do not cover me up with respect to my knowledge and vision, and I do not expect to be covered up by my disciples with respect to my knowledge arid vision."
(Kakudha, Venerable Moggallāna’s lay supporter, having recently passed away, returned to warn him about Devadatta’s fall. The Buddha analyses different kinds of teacher.)
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)