I Dwelling at Ease AN 5.101 Sarajjasutta: Timidity
"Bhikkhus, there are these five qualities that make for self-confidence in a trainee. What five? Here, a bhikkhu is endowed with faith and is virtuous, learned, energetic, and wise. (1) Whatever timidity there is in one without faith does not exist in one endowed with faith; therefore this quality makes for self-confidence in a trainee. (2) Whatever timidity there is in one who is immoral does not exist in one who is virtuous; therefore this quality makes for self-confidence in a trainee. (3) Whatever timidity there is in one who is unlearned does not exist in one who is learned; therefore this quality makes for self-confidence in a trainee. (4) Whatever timidity there is in one who is lazy does not exist in one who is energetic; therefore this quality makes for self-confidence in a trainee. (5) Whatever timidity there is in one who is unwise does not exist in one who is wise; therefore this quality makes for self-confidence in a trainee. These are the five qualities that make for self-confidence in a trainee."
(Five factors in which a trainee is assured.)
AN 5.102 Ussankitasutta: Suspected
"Bhikkhus, on five grounds a bhikkhu is suspected and distrusted as 'an evil bhikkhu' though he be of unshakable character. What five? Here a bhikkhu often visits prostitutes, widows, unmarried women , eunuchs, or bhikkhunis. On these five grounds a bhikkhu is suspected and distrusted as 'an evil bhikkhu' though he be of unshakable character."
(Five reasons why even a good monk might be suspected of bad behavior.)
AN 5.103 Mahacorasutta: A Thief
"Bhikkhus, possessing five factors, a master thief breaks into houses, plunders wealth , commits banditry, and ambushes highways. What five? Here, a master thief (1) depends upon the uneven, (2) on thickets, and (3) on powerful people; (4) he offers bribes, and (5) he moves alone. (1) "And how does a master thief depend on the uneven? Here, a master thief depends on rivers that are hard to cross and rugged mountains. It is in this way that a master thief depends on the uneven. (2) "And how does a master thief depend on thickets? Here, a master thief depends on a thicket of cane, a thicket of trees, a coppice, or a large dense jungle. It is in this way that a master thief depends on thickets. (3) "And how does a master thief depend on powerful people? Here, a master thief depends on kings or royal ministers. He thinks: 'If anyone accuses m e of anything, these kings or royal ministers will dismiss the case.' If anyone accuses him of anything, those kings or royal ministers dismiss the case. It is in this way that a master thief depends on powerful people. (4) "And how does a master thief offer bribes? Here, a master thief is rich, with great wealth and property. He thinks: 'If anyone should accuse me of anything, I'll placate him with a bribe. If anyone accuses him of anything, he placates him with a bribe. It is in this way that a master thief offers bribes. (5) “And how does a m aster thief move alone? Here, a master thief executes his raids all alone. For what reason? [With the thought:] M y secret deliberations shouldn't spread to others! It is in this way that a master thief moves alone. "It is by possessing these five factors that a master thief breaks into houses, plunders wealth, commits banditry, and am bushes highways. "
"So too, bhikkhus, possessing five qualities, an evil bhikkhu maintains himself in a maimed and injured condition, is blameworthy and subject to reproach by the wise, and generates much demerit. What five? Here, an evil bhikkhu (1) depends on the uneven, (2) depends on thickets, and (3) depends on powerful people; (4) he offers bribes and (5) moves alone. (1) "And how does an evil bhikkhu depend on the uneven? Here, an evil bhikkhu engages in unrighteous bodily, verbal, and mental action. It is in this way that an evil bhikkhu depends on the uneven. (2) "And how does an evil bhikkhu depend on thickets? Here, an evil bhikkhu holds wrong view ; he has adopted an extremist view . It is in this way that an evil bhikkhu depends upon thickets. (3) "And how does an evil bhikkhu depend on powerful people? Here, an evil bhikkhu depends on kings or royal ministers. He thinks: 'If anyone should accuse me of anything, these kings or royal ministers will dismiss the case. If anyone accuses him of anything, those kings or royal ministers dismiss the case. It is in this way that an evil bhikkhu depends on the powerful people. (4) "And how does an evil bhikkhu offer bribes? Here, an evil bhikkhu gains robes, alms food, lodgings, and medicines and provisions for the sick. He thinks: "If anyone should accuse me of anything, I'll placate him with one of these gains. If anyone accuses him of anything, he placates him with one of his gains. It is in this way that an evil bhikkhu offers bribes. (5) "And how does an evil bhikkhu move alone? Here, an evil bhikkhu sets up a solitary residence for himself in the borderlands. Approaching families there, he obtains gains. It is in this way that an evil bhikkhu moves alone."
"It is by possessing these five qualities that an evil bhikkhu maintains himself in a maimed and injured condition, is blameworthy and subject to reproach by the wise, and generates much demerit."
(Five tricks used by thieves to hide, and similar tricks used by bad monks.)
AN 5.104 Samanasukhumalasutta: Delicate
"Bhikkhus, possessing five qualities, a bhikkhu is a delicate ascetic among ascetics. What five? (1) He usually uses a robe that has been specifically offered to him , seldom one that has not been specifically offered to him ; he usually eats alms food that has been specifically offered to him , seldom alms food that has not been specifically offered to him ; he usually uses a lodging that has been specifically offered to him , seldom one that has not been specifically offered to him ; he usually uses medicines and provisions for the sick that have been specifically offered to him , seldom those that have not been specifically offered to him . "
(2) His fellow monks, those with whom he dwells, usually behave toward him in agreeable ways by body, speech, and mind , seldom in disagreeable ways. They usually present him what is agreeable, seldom what is disagreeable. (3) Discomfort originating from bile, phlegm , wind, or their combination ; discomfort produced by change of climate; discomfort produced by careless behavior; discomfort produced by assault; or discomfort produced as the result of kamma— these do not often arise in him . He is seldom ill. "
(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. It is by possessing these five qualities that a bhikkhu is a delicate ascetic among ascetics. "
"If, bhikkhus, one could rightly say of anyone: 'He is a delicate ascetic among ascetics,' it is precisely of me that one might say this. (1) For I usually use a robe that has been specifically offered to me, seldom one that has not been specifically offered to me; I usually eat alms food that has been specifically offered to me, seldom alms food that has not been specifically offered to me; I usually use a lodging that has been specifically offered to me, seldom one that has not been specifically offered to me; I usually use medicines and provisions for the sick that have been specifically offered to me, seldom those that have not been specifically offered to me. (2) Those bhikkhus with whom I dwell usually behave toward me in agreeable ways by body, speech, and mind, seldom in disagreeable ways. They usually present me what is agreeable, seldom what is disagreeable. (3) Discomfort originating from bile, phlegm, wind, or their combination; discomfort produced by change of climate; discomfort produced by Careless behavior; discomfort produced by assault; or discomfort produced as the result of kamma— these do not often arise in me. I am seldom ill. (4) I gain 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, I have realized for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, I dwell in it. If, bhikkhus, one could rightly say of anyone: "He is a delicate ascetic among ascetics,' it is precisely of me that one might say this."
(Five qualities of the most refined type of ascetic.)
AN 5.1.05 Phasuviharasutta: At Ease
"Bhikkhus, there are these five means of dwelling at ease. What five? (1) Here, a bhikkhu maintains bodily acts of loving kindness toward his fellow monks, both openly and privately. (2) He maintains verbal acts of loving-kindness toward his fellow monks, both openly and privately. (3) He maintains mental acts of loving-kindness toward his fellow monks, both openly and privately. (4) He dwells both openly and privately possessing in common with his fellow monks virtuous behavior that is unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. (5) He dwells both openly and privately possessing in common with his fellow monks the view that is noble and emancipating, which leads one who acts up on it to the complete destruction of suffering. These, bhikkhus, are the five means of dwelling at ease."
(Five ways in which a monk can live comfortably with their spiritual companions.)
AN 5.106 Anandasutta: Ananda
On one occasion the Blessed One was dwelling at Kosambi in Ghosita's Park. Then the Venerable Ananda approached the Blessed One, paid homage to him , sat down to one side, and said: "(1) Bhante, in what way can a bhikkhu dwell at ease while living in the Sangha?" "When , Ananda, a bhikkhu is himself accomplished in virtuous behavior but does not exhort others in regard to virtuous behavior, to this extent he can dwell at ease while living in the Sangha."
(2) "But, Bhante, might there be another way by which a bhikkhu can dwell at ease while living in the Sangha?" "There can be, Ananda. When a bhikkhu is himself accomplished in virtuous behavior but does not exhort others in regard to virtuous behavior, and he examines himself but does not examine others, to this extent he can dwell at ease while living in the Sangha."
(3) "But, Bhante, might there be another way by which a bhikkhu can dwell at ease while living in the Sangha?" "There can be, Ananda. When a bhikkhu is himself accomplished in virtuous behavior but does not exhort others in regard to virtuous behavior, and he examines himself but does not examine others, and he is not well known but is not agitated by lack of renown, to this extent he can dwell at ease while living in the Sangha."
(4) "But, Bhante, might there be another way by which a bhikkhu can dwell at ease while living in the Sangha?" "There can be, Ananda. When a bhikkhu is himself accomplished in virtuous behavior but does not exhort others in regard to virtuous behavior; and he examines himself but does not examine others; and he is not well known but is not agitated by lack of renown; and he gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are pleasant dwellings in this very life, to this extent he can dwell at ease while living in the Sangha.'"
(5) "But, Bhante, might there be another way by which a bhikkhu can dwell at ease while living in the Sangha?" "There can be, Ananda. When a bhikkhu is himself accomplished in virtuous behavior but does not exhort others in regard to virtuous behavior; and he examines himself but does not examine others; and he is not well known but is not agitated by lack of renown; and he gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are pleasant dwellings in this very life; and, with the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he dwells in it, to this extent he can dwell at ease while living in the Sangha- And, Ananda, I say there is no other way of dwelling at ease more excellent or sublime than this."
(The Buddha explains to Ānanda five ways in which a monk can live comfortably with their spiritual companions.)
AN 5.107 Silasutta: Virtuous Behavior
"Bhikkhus, possessing five qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What five? Here, a bhikkhu is accomplished in virtuous behavior, accomplished in concentration, accomplished in wisdom , accomplished in liberation, and accomplished in the knowledge and vision of liberation. Possessing these five qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.
(Five factors of a worthy monk.)
AN 5.108 Asekhasutta: One Beyond Training
"Bhikkhus, possessing five qualities, a bhikkhu is worthy of gifts . . . an unsurpassed field of merit for the world. What five? Here, a bhikkhu possesses the aggregate of virtuous behavior of one beyond training, the aggregate of concentration of one beyond training, the aggregate of wisdom of one beyond training, the aggregate of liberation of one beyond training, the aggregate of the knowledge and vision of liberation of one beyond training. Possessing these five qualities, a bhikkhu is worthy of gifts . . . an unsurpassed field of merit for the world ."
(Five factors of a worthy monk.)
AN 5.109 Catuddisasutta: A t Home in the Four Quarters
"Bhikkhus, possessing five qualities, a bhikkhu is at home in the four quarters." What five? (1) Here, a bhikkhu 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 content with any kind of robes, alms food, lodgings, and medicines and provisions for the sick. (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, a bhikkhu is at home in the four quarters."
(Five factors by which a monk covers all the directions.)
AN 5.110 Arannasutta: Forest
"Bhikkhus, possessing five qualities, a bhikkhu is fit to resort to remote lodgings in forests and jungle groves. What five? (1) Here, a bhikkhu is virtuous . . . he trains in them . (2) He has learned much . . . and penetrated well by view . (3) He has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. (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, a bhikkhu is fit to resort to remote lodgings in forests and jungle groves."
(Five factors that show whether a monk is ready to live in the wilderness.)
II Andhakavinda
AN 5.111 Kulupakasutta: A Visitor of Families
"Bhikkhus, possessing five qualities, a bhikkhu who is a visitor of families is displeasing and disagreeable to them and is neither respected nor esteemed by them . What five? (1) He presumes intimacy upon mere acquaintance; (2) he distributes things that he does not own; (3) he consorts with those who are divided; (4) he whispers in the ear; and (5) he makes excessive requests. Possessing these five qualities, a bhikkhu who is a visitor of families is displeasing and disagreeable to them and is neither respected nor esteemed by them. "
"Bhikkhus, possessing five [other] qualities, a bhikkhu who is a visitor of families is pleasing and agreeable to them and is respected and esteemed by them . What five? (1) He does not presume intimacy upon mere acquaintance; (2) he does not distribute things that he does not own; (3) he does not consort with those who are divided; (4) he does not whisper in the ear; and (5) he does not make excessive requests. Possessing these five qualities, a bhikkhu who is a visitor of families is pleasing and agreeable to them and is respected and esteemed by them ."
(Five qualities that endear a monk who visits families.)
AN 5.112 Pacchasamanasutta: An Attendant Monk
"Bhikkhus, possessing five qualities, someone should not be taken along as an attendant monk. What five? (1) He walks too far behind or too close; (2) he does not take your bowl when it is full; (3) he does not restrain you when your speech is bordering on an offense; (4) he keeps on interrupting you while you are speaking; and (5) he is unwise, stupid, obtuse. Possessing these five qualities, someone should not be taken along as an attendant monk. "
"Bhikkhus, possessing five [other] qualities, someone may be taken along as an attendant monk. What five? (1) He does not walk too far behind or too close; (2) he takes your bowl when it is full; (3) he restrains you when your speech is bordering on an offense; (4) he does not keep on interrupting you while you are speaking; and (5) he is wise, intelligent, astute. Possessing these five qualities, someone may be taken along as an attendant monk."
(Five factors to be observed by a companion who follows on alms-round; this would typically be a novice or junior monk.)
AN 5.113 Sammasamadhisutta: Concentration
"Bhikkhus, possessing five qualities, a bhikkhu is incapable of entering and dwelling in right concentration. What five? Here, a bhikkhu cannot patiently endure forms, sounds, odors, tastes, and tactile objects. Possessing these five qualities, a bhikkhu is incapable of entering and dwelling in right concentration. "
"Bhikkhus, possessing five [other] qualities, a bhikkhu is capable of entering and dwelling in right concentration. What five? Here, a bhikkhu can patiently endure forms, sounds, odors, tastes and tactile objects. Possessing these five qualities, a bhikkhu is capable of entering and dwelling in right concentration."
(To enter samādhi, a monk must be able to endure sense impacts.) AN 5.114 Andhakavindasutta: Andhakavinda
On one occasion the Blessed One was dwelling among the Magadhans at Andhakavinda. Then the Venerable Ananda approached the Blessed One, paid homage to him , and sat down to one side. The Blessed One then said to him: "Ananda, those bhikkhus who are new comers, who have recently gone forth, who have just come to this Dhamma and discipline, should be encouraged, settled, and established by you in five things. What five? (1) "They should be encouraged, settled, and established in the restraint of the Patimokkha thus: 'Come, friends, be virtuous; dwell restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, train in them .' (2) "They should be encouraged, settled, and established in the restraint of the sense faculties thus: 'Come, friends, guard the doors of the sense faculties; take mindfulness as protector; be mindful and alert, possessing a protected mind, a mind under the protection of mindfulness.' (3) "They should be encouraged, settled, and established in limiting their speech thus: 'Come, friends, do not talk much. Put limits on your speech.' (4) "They should be encouraged, settled, and established in bodily seclusion thus: 'Come, friends, be forest dwellers. Resort to remote lodgings in forests and jungle groves." (5) "They should be encouraged, settled, and established in a correct perspective thus: 'Come, friends, hold right view and have a correct perspective."
"Ananda, those bhikkhus who are new comers, who have recently gone forth, who have just come to this Dhamma and discipline, should be encouraged, settled, and established by you in these five things."
(Five qualities to instill in recently ordained monks.)
AN 5.115 Maccharinisutta: Miserly
"Bhikkhus, possessing five qualities, a bhikkhuni is deposited in hell as if brought there. What five? She is miserly with dwellings, families, gains, praise, and the Dhamma. Possessing these five qualities, a bhikkhuni is deposited in hell as if brought there. "
"Bhikkhus, possessing five [other] qualities, a bhikkhuni is deposited in. heaven as if brought there. What five? She is not miserly with dwellings, families, gains, praise, and the Dhamma. Possessing these five qualities, a bhikkhuni is deposited in heaven as if brought there."
(Five good and five bad qualities that determine a nun’s destiny after death.)
AN 5.116 Vananasutta: Praise
"Bhikkhus, possessing five qualities, a bhikkhuni is deposited in hell as if brought there. What five? (1) Without investigating and scrutinizing, she speaks praise of one who deserves dispraise. (2) Without investigating and scrutinizing, she speaks dispraise of one w ho deserves praise. (3) Without investigating and scrutinizing, she believes a matter that merits suspicion. (4) Without investigating and scrutinizing, she is suspicious about a matter that merits belief. (5) She squanders gifts given out of faith. Possessing these five qualities, a bhikkhuni is deposited in hell as if brought there. "
"Bhikkhus, possessing five [other] qualities, a bhikkhuni is deposited in heaven as if brought there. What five? (1) Having investigated and scrutinized, she speaks dispraise of one who deserves dispraise. (2) Having investigated and scrutinized, she speaks praise of one who deserves praise. (3) Having investigated and scrutinized, she is suspicious about a matter that merits suspicion. (4) Having investigated and scrutinized, she believes a matter that merits belief. (5) She does not squander gifts given out of faith. Possessing these five qualities, a bhikkhuni is deposited in heaven as if brought there."
(Five good and five bad qualities that determine a nun’s destiny after death.)
AN 5.117 Issukinisutta: Envious
"Bhikkhus, possessing five qualities, a bhikkhuni is deposited in hell as if brought there. What five? (1) Without investigating and scrutinizing, she speaks praise of one who deserves dispraise. (2) Without investigating and scrutinizing, she speaks dispraise of one who deserves praise. (3) She is envious (4) and miserly. (5) She squanders gifts given out of faith. Possessing these five qualities, a bhikkhuni is deposited in hell as if brought there."
"Bhikkhus, possessing five [other] qualities, a bhikkhuni is deposited in heaven as if brought there. (1) Having investigated and scrutinized, she speaks dispraise of one who deserves dispraise. (2) Having investigated and scrutinized, she speaks praise of one who deserves praise. (3) She is free from envy (4) and from miserliness. (5) She does not squander gifts given out of faith. Possessing these five qualities, a bhikkhuni is deposited in heaven as if brought there."
(Five good and five bad qualities that determine a nun’s destiny after death.)
AN 5.118 Micchaditthikasutta: View "Bhikkhus, possessing five qualities, a bhikkhuni is deposited in hell as if brought there. What five? (1) Without investigating and scrutinizing, she speaks praise of one who deserves dispraise. (2) Without investigating and scrutinizing, she speaks dispraise of one who deserves praise. (3) She holds wrong view (4) and has wrong intentions. (5) She squanders gifts given out of faith. Possessing these five qualities, a bhikkhuni is deposited in hell as if brought there. "
"Bhikkhus, possessing five [other] qualities, a bhikkhuni is deposited in heaven as if brought there. What five? (1) Having investigated and scrutinized, she speaks dispraise of one who deserves dispraise. (2) Having investigated and scrutinized, she speaks praise of one who deserves praise. (3) She holds right view (4) and has right intentions. (5) She does not squander gifts given out of faith. Possessing these five qualities, a bhikkhuni is deposited in heaven as if brought there."
(Five good and five bad qualities that determine a nun’s destiny after death.)
AN 5.119 Micchavacasutta: Speech
[As in 5:118, but replace the third and fourth qualities leading to hell and heaven respectively with the following:] "....(3) She is of wrong speech and (4) wrong action ... . .. (3) She is of right speech and (4) right action "
(Five good and five bad qualities that determine a nun’s destiny after death.)
AN 5.120 Michavayamasutta: Effort [As in 5:118, but replace the third and fourth qualities leading to hell and heaven respectively with the following:] "... (3) She is of wrong effort and (4) wrong mindfulness.-- ....... (3) She is of right effort and (4) right mindfulness "
(Five good and five bad qualities that determine a nun’s destiny after death.)
III. Sick AN 5.121 Gilanasutta: Sick
On one occasion the Blessed One was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then, in the evening, the Blessed One emerged from seclusion and approached the infirmary, where he saw a certain bhikkhu who was frail and sick. He then sat down in the prepared seat and addressed the bhikkhus: "Bhikkhus, if five things do not slip away from a frail and sick bhikkhu, it can be expected of him: 'In no long time, with the destruction of the taints, he will realize for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he will dwell in it.' 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. If these five things do not slip away from a frail and sick bhikkhu, it can be expected of him : 'In no long time, with the destruction of the taints, he will realize for himself, with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he will dwell in it."
(Five meditations recommended for sick monks.)
AN 5.122 Satisupatthitasutta: Establishment of Mindfulness
"Bhikkhus, if 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 are the five? Here, a bhikkhu has mindfulness w ell established internally for [gaining] the wisdom that discerns the arising and passing away of phenomena; he dwells contemplating the unattractiveness of the body, perceiving the repulsiveness of food, perceiving non-delight in the entire world , and contemplating impermanence in all conditioned phenomena. If 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."
(Five meditations that lead to perfection or non-return.)
AN 5.123 Pathamaupatthakasutta: An Attendant (1)
"Bhikkhus, possessing five qualities, a patient is difficult to take care of. What five? (1) He does what is harmful. (2) He does not observe moderation in what is beneficial. (3) He does not take his medicine. (4) He does not accurately disclose his symptoms to his kindhearted attendant; he does not report, as fits the case, that his condition is getting worse, or getting better, or remaining the same. (5) He cannot patiently endure arisen bodily feelings that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one's vitality. Possessing these five qualities, a patient is difficult to take care of."
"Bhikkhus, possessing five [other] qualities, a patient is easy to take care of. What five? (1) He does what is beneficial. (2) He observes moderation in what is beneficial. (3) He takes his medicine. (4) He accurately discloses his symptoms to his kindhearted attendant; he reports, as fits the case, that his condition is getting worse, or getting better, or remaining the same. (5) He can patiently endure arisen bodily feelings that are painful, racking, sharp, piercing , harrowing, disagreeable, sapping one's vitality. Possessing these five qualities, a patient is easy to take care of."
(Five qualities that make a patient hard to nurse.)
AN 5.124 Dutiyaupatthakasutta: An Attendant (2)
"Bhikkhus, possessing five qualities, an attendant is not qualified to take care of a patient. What five? (1) He is unable to prepare medicine. (2) He does not know what is beneficial and harmful, so he offers what is harmful and withholds what is beneficial. (3) He takes care of the patient for the sake of material rewards, not with a mind of loving-kindness. (4) He is disgusted at having to remove feces, urine, vomit, or spittle. (5) He is unable from time to time to instruct, encourage, inspire, and gladden the patient with a Dhamma talk. Possessing these five qualities, an attendant is not qualified to take care of a patient."
"Bhikkhus, possessing five [other] qualities, an attendant is qualified to take care of a patient. What five? (1) He is able to prepare medicine. (2) He knows what is beneficial and harmful, so that he withholds what is harmful and offers what is beneficial, (3) He takes care of the patient with a mind of loving kindness, not for the sake of material rewards. (4) He is not disgusted at having to remove feces, urine, vomit, or spittle, (5) He is able from time to time to instruct, encourage, inspire, and gladden the patient with a Dhamma talk, Possessing these five qualities, an attendant is qualified to take care of a patient.'
(Five requirements that a carer or nurse should meet before looking after a patient.)
AN 5.125 Pathamaanayussasutta: Vitality (1)
"Bhikkhus, there are these five things that reduce vitality.. What five? One does what is harmful; one does not observe moderation in what is beneficial; one has poor digestion; one walks [for alms] at an improper time; one is not celibate. These are the five things that reduce vitality. "
"Bhikkhus, there are these five things that increase vitality. What five? One does what is beneficial; one observes moderation in what is beneficial; one has good digestion; one walks [for alms] at the proper time; one is celibate. These are the five things that increase vitality."
(Things that assist or impede longevity.)
AN 5.126 Dutiyaanayussasutta: Vitality (2)
"Bhikkhus, there are these five things that reduce vitality. What five? One does what is harmful; one does not observe moderation in w hat is beneficial; one has poor digestion; one is immoral; one has bad friends. These are the five things that reduce vitality. "
"Bhikkhus, there are these five things that increase vitality. What five? One does what is beneficial; one observes moderation in what is beneficial; one has good digestion; one is virtuous; one has good friends. These are the five things that increase vitality."
(Things that assist or impede longevity.)
AN 5.127 Vapakasasutta: Living Apart
"Bhikkhus, possessing five qualities, a bhikkhu is not fit to live apart from the Sangha. What five? He is not content with any kind of robe; he is not content with any kind of alms food; he is not content with any kind of lodging ; he is not content with any kind of medicines and provisions for the sick; and he dwells engrossed in thoughts of sensuality. Possessing these five qualities, a bhikkhu is not fit to live apart from the Sangha."
"Bhikkhus, possessing five [other] qualities, a bhikkhu is fit to live apart from the Sangha. What five? He is content with any kind of robe; he is content with any kind of alms food; he is content with any kind of lodging; he is content with any kind of medicines and provisions for the sick; and he dwells engrossed in thoughts of renunciation . Possessing these five qualities, a bhikkhu is fit to live apart from the Sangha."
(Five factors that show whether a monk is ready to live apart from the Sangha.)
AN 5.128 Samanasukhasutta: An Ascetic's Happiness
"Bhikkhus, there are these five kinds of suffering for an ascetic. What five? Here, a bhikkhu is not content with any kind of robe; he is not content with any kind of alms food; he is not content with any kind of lodging; he is not content with any kind of medicines and provisions for the sick; and he lives the spiritual life dissatisfied. These are the five kinds of suffering for an ascetic. "
"Bhikkhus, there are these five kinds of happiness for an ascetic. What five? Here, a bhikkhu is content with any kind of robe; he is content with any kind of alms food; he is content with any kind of lodging; he is content with any kind of medicines and provisions for the sick; and he lives the spiritual life with satisfaction. These are the five kinds of happiness for an ascetic."
(Things that make an ascetic happy or unhappy.)
AN 5.129 Parikuppasutta: Lesions
"Bhikkhus, there are these five incurable lesions that lead to the plane of misery, that lead to hell. What five? One deprives one's mother of life; one deprives one's father of life; one deprives an arahant of life; with a mind of hatred one sheds the Tathagata's blood; one creates a schism in the Sangha. These are the five incurable lesions that lead to the plane of misery, that lead to hell."
(Five deeds that condemn the perpetrator to hell.)
AN 5.130 Byansanasutta: Accomplishments
"Bhikkhus, there are these five disasters. What five? Disaster due to [loss of] relatives, disaster due to [loss of] wealth, disaster due to illness, disaster regarding virtuous behavior, and disaster regarding view . It is not because of a disaster due to [loss of] relatives, or a disaster due to [loss of] wealth, or a disaster due to illness that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell. It is because of a disaster regarding virtuous behavior and a disaster regarding view that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell. These are the five disasters. "
"Bhikkhus, there are these five accomplishments. What five? Accomplishment in relatives, accomplishment in wealth, accomplishment in health, accomplishment in virtuous behavior, and accomplishment in view. It is not because of accomplishment in relatives, accomplishment in wealth, or accomplishment in health that with the breakup of the body , after death, beings are reborn in a good destination, in a heavenly world. It is because of accomplishment in virtuous behavior and accomplishment in view that with the breakup of the body , after death,, beings are reborn in a good destination, in a heavenly world. These are the five accomplishments."
(Worldly or moral losses and their consequences.)
IV Kings
AN 5.131 Pathamacakkanuvattanasutta: Continuing to Turn the Wheel (1)
"Bhikkhus, possessing five factors, a wheel-turning monarch sets the wheel in motion solely through the Dhamma, a wheel that cannot be turned back by any hostile creature in human form . What five? Here, a wheel-turning monarch is one who knows what is good, who knows the Dhamma, who knows the right measure, who knows the proper time, and who knows the assembly. Possessing these five factors, a wheel turning monarch sets the wheel in motion solely through the Dhamma, a wheel that cannot be turned back by any hostile creature in human form."
"So too, bhikkhus, possessing five qualities, the Tathagata, the Arahant, the Perfectly Enlightened One sets in motion the unsurpassed wheel of the Dhamma solely through the Dhamma, a wheel that cannot be turned back by any ascetic, brahmin, deva, Mara, or Brahma, or by anyone in the world. What five? Here, the Tathagata, the Arahant, the Perfectly Enlightened One is one who knows what is good, who knows the Dhamma, who knows the right measure, who knows the proper time, and who knows the assembly. Possessing these five qualities, the Tathagata .. . sets in motion the unsurpassed wheel of the Dhamma solely through the Dhamma, a wheel that cannot be turned back . . . by anyone in the world."
(Five qualities by which a wheel-turning monarch rules justly, and five corresponding qualities by which the Buddha rolls the Wheel of Dhamma.)
AN 5.132 Dutiyacakkanuvattanasutta: Continuing to Turn the Wheel (2)
"Bhikkhus, possessing five factors, the eldest son of a wheel turning monarch continues, solely through the Dhamma, to turn the wheel set in motion by his father, a wheel that cannot be turned back by any hostile creature in human form. What five? Here, the eldest son of a wheel-turning monarch is one who knows what is good, who knows the Dhamma, who knows the right measure, who knows the proper time, and who knows the assembly. Possessing these five factors, the eldest son. of a wheel-turning monarch continues, solely through the Dhamma, to turn the wheel set in motion by his father, a wheel that cannot be turned back by any hostile creature in human form . "
"So too, bhikkhus, possessing five qualities, Sariputta continues, solely through the Dhamma, to turn the unsurpassed wheel of the Dhamma set in motion by the Tathagata, a wheel that cannot be turned back by any ascetic, brahmin, deva, Mara, or Brahma, or by anyone in the world . What five? Here, Sariputta is one who knows what is good, who knows the Dhamma, who knows the right measure, who knows the proper time, and who knows the assembly. Possessing these five qualities, Sariputta continues, solely through the Dhamma, to turn the unsurpassed wheel of the Dhamma set in motion by the Tathagata, a wheel that cannot be turned back by any ascetic, brahmin, deva, Mara, or Brahma, or by anyone in the world ."
(Five qualities by which a wheel-turning monarch’s son rules justly, and five corresponding qualities by which Sāriputta keeps rolling the Wheel of Dhamma.)
AN 5.133 Dhammarajasutta: The King
"Bhikkhus, even a wheel-turning monarch, a righteous king who rules by the Dhamma, does not turn the wheel without a king above him ." When this was said, a certain bhikkhu said to the Blessed One: "But, Bhante, who could be the king above a wheel-turning monarch , a righteous king who rules by the Dhamma?" "It is the Dhamma, bhikkhu,' the Blessed One said.
"Here, a wheel-turning monarch, a righteous king who rules by the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard, banner, and authority, provides righteous protection , shelter, and guard for the people in his court. Again, a wheel-turning monarch , a righteous king who rules by the Dhamma . . . provides righteous protection, shelter, and guard for his khattiya Vassals; for his army; for brahmins and householders; for the people of town and countryside; for ascetics and brahmins; for the animals and birds. Having provided such righteous protection , shelter, and guard, that wheel-turning monarch, a righteous king who rules by the Dhamma, turns the wheel solely through the Dhamma, a wheel that cannot be turned back by any hostile creature in human form. "
"So too, bhikkhu, the Tathagata, the Arahant, the Perfectly Enlightened One, the righteous king of the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard , banner, and authority, provides righteous protection, shelter, and guard for the bhikkhus, saying: (1) 'Such bodily action should be cultivated; such bodily action should not be cultivated . (2) Such verbal action should be cultivated; such verbal action should not be cultivated. (3) Such mental action should be cultivated; such mental action should not be cultivated. (4) Such livelihood should be cultivated; such livelihood should not be cultivated. (5) Such a village or town should be resorted to; such a village or town should not be resorted to."
"Again , the Tathagata, the Arahant, the Perfectly Enlightened One, the righteous king of the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard, banner, and authority, provides righteous protection, shelter, and guard for the bhikkhunis . . . for the male lay followers . . . for the female lay followers, saying: 'Such bodily action should be cultivated .. . . Such verbal action should be cultivated .. . . Such mental action should be cultivated..... Such livelihood should be cultivated; such livelihood should not be cultivated. Such a village or town should be resorted to; such a village or town should not be resorted to."
"Having provided such righteous protection , shelter, and guard , the Tathagata, the Arahant, the Perfectly Enlightened One, the righteous king of the Dhamma, sets in motion the unsurpassed wheel of the Dhamma solely through the Dhamma, a wheel that cannot be turned back by any ascetic, brahmin, deva, Mara, or Brahma, or by anyone in the world ."
(Even a wheel-turning monarch has a king, as does the Buddha.)
AN 5.134 Yassamdisamsutta: In Whatever Quarter
"Bhikkhus, in whatever quarter he might' dwell,, a head-anointed khattiya king who possesses five factors dwells in his own realm . What five? "(1 ) Here, a head-anointed khattiya king is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. (2) He is rich, with great wealth and property , with full treasuries and storerooms. (3) He is powerful, possessing an army of four divisions that is obedient and compliant to his commands. (4) His counselor is wise, competent, and intelligent, able to consider benefits pertaining to the past, future, and present. (5) These four qualities of his promote his fame. Possessing these five qualities inclusive of fame, he dwells in his own realm in whatever quarter he might dwell. For what reason? Because this is how it is for the victorious ones. "
"So too , bhikkhus, in whatever quarter he might dwell, a bhikkhu who possesses five qualities dwells liberated in mind. What five? "(1.) Here, a bhikkhu 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 . This is like the head-anointed khattiya king's being well born. (2) He has learned much , remembers what he has learned, and accumulates what he has learned."
Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and 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 . This is like the head-anointed khattiya king's being rich, with great wealth and property, with full treasuries and storerooms. (3) 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. This is like the head-anointed khattiya king's being powerful. (4) 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. This is like the head-anointed khattiya king's having a good counselor. (5) These four qualities of his promote his liberation. Possessing these five qualities inclusive of liberation, in whatever quarter he might dwell, he dwells liberated in mind. For w hat reason? Because this is how it is for those who are liberated in mind ."
(A wheel-turning monarch always lives in his own realm, and so does a mendicant whose mind is freed.)
AN 5.135 Pathamapatthanasutta: Yearning
"Bhikkhus, possessing five factors, the eldest son of a head-anointed khattiya king yearns for kingship. What five? (1) Here, the eldest son of a head-anointed khattiya king is well born on both his maternal and paternal sides, of pure descent, unassailable an d impeccable with respect to birth as far back as the seventh paternal generation. (2) He is handsome, attractive, graceful, possessing supreme beauty of complexion . (3) He is pleasing and agreeable to his parents. (4) He is pleasing and agreeable to the people of the towns and countryside. (5) He is trained and proficient in the arts of head-anointed khattiya kings, whether elephant riding, horsemanship, driving a chariot, archery, or swordsmanship. "
"It occurs to him: (1) 'I am well born on both sides . . . impeccable with respect to birth, so why shouldn't I yearn for kingship? (2) I am handsome, attractive, graceful, possessing supreme beauty of complexion, so why shouldn't I yearn for kingship? (3) I am pleasing and agreeable to my parents, so why shouldn't I yearn for kingship? (4) I am pleasing and agreeable to the people of the towns and countryside, so why shouldn't I yearn for kingship? (5) I am trained and proficient in the arts of head -anointed khattiya kings, whether elephant riding, horsemanship, driving a chariot, archery, or swordsmanship, so why shouldn't I yearn for kingship?' Possessing these five factors, the eldest son of a head-anointed khattiya king yearns for kingship. "
"So too, bhikkhus; possessing five qualities, a bhikkhu yearns for the destruction of the taints. What five? (1) Here, a bhikkhu is endowed with faith. He places faith in the enlightenment of the Tathagata thus: 'The Blessed One is an arahant, perfectly enlightened .... 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 who 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. "
"It occurs to him: (1) 'I am endowed with faith; I place faith in the enlightenment of the Tathagata thus: "The Blessed One is an arahant, perfectly enlightened . . . teacher of devas and humans, the Enlightened One, the Blessed One," so why shouldn't I yearn for the destruction of the taints? (2) I am seldom ill or afflicted, possessing an even digestion that is neither too cool nor too hot but moderate and suitable for striving, so why shouldn't I yearn for the destruction of the taints? (3) I am honest and open ; I reveal myself as I really am to the Teacher and my wise fellow monks, so why shouldn't I yearn for the destruction of the taints? (4) I have aroused energy for the abandoning of unwholesome qualities. . . not casting off the duty of cultivating wholesome qualities, so why shouldn't I yearn for the destruction of the taints? (5) I am wise; I possess the wisdom . . . [that] leads to the complete destruction of suffering, so why shouldn't I yearn for the destruction of the taints?' "
"Possessing these five qualities, a bhikkhu yearns for the destruction of the taints."
(A wheel-turning monarch’s son aspires to kingship, as a monk aspires to awakening.)
AN 5.136 Dutiyapatthanasutta: Yearning
"Bhikkhus, possessing five factors, the eldest son of a head-anointed khattiya king yearns to be the viceroy. What five? (1) Here, the eldest son of a head-anointed khattiya king is well born ... as far back as the seventh paternal generation. (2) He is handsome, attractive, graceful, possessing supreme beauty of complexion. (3) He is pleasing and agreeable to his parents. (4) He is pleasing and agreeable to the armed forces. (5) He is wise, competent, and intelligent, able to consider benefits pertaining to the past, future, and present. "It occurs to him : (1) 'I am well born . . . as far back as the seventh paternal generation, so why shouldn't I yearn to be the viceroy? (2) I am handsome, attractive, graceful, possessing supreme beauty of complexion, so why shouldn't I yearn to be the viceroy? (3) I am pleasing and agreeable to m y parents, so why shouldn't I yearn to be the viceroy? (4) I am pleasing and agreeable to the armed forces, so why shouldn't I yearn to be the viceroy? (5) I am wise, competent, and intelligent, able to consider benefits pertaining to the past, future, and present, so why shouldn't I yearn to be the viceroy?' Possessing these five factors, the eldest son of a head-anointed khattiya king yearns to be the viceroy- "
"So too, bhikkhus, possessing five qualities, a bhikkhu yearns for the destruction of the taints. What five? (1) Here, a bhikkhu is virtuous.. . he trains in them . (2) He has learned much . . . and penetrated well by view . (3) He is one whose mind is well established in the four establishments of mindfulness. (4) He has aroused energy . . . not casting off the duty of cultivating wholesome qualities. (5) He is wise; he possesses the wisdom . . . [that] leads to the complete destruction of suffering. 'It occurs to him : (1) I am virtuous.. .I train in them , so why shouldn't I yearn for the destruction of the taints? (2) I have learned much . . . and penetrated well by view , so why shouldn't I yearn for the destruction of the taints? (3) I am one whose mind is well established in the four establishments of mindfulness, so w h y shouldn't I yearn for the destruction of the taints? (4) I have aroused energy for the abandoning of unwholesome qualities . . . not casting off the duty of cultivating wholesome qualities, so why shouldn't I yearn for the destruction of the taints? (5) 1 am wise; I possess the wisdom ....[that] leads to the complete destruction of suffering, so why shouldn't I yearn for the destruction of the taints?' "Possessing these five qualities, a bhikkhu yearns for the destruction of the taints."
(A wheel-turning monarch’s son aspires to be a viceroy, as a mendicant aspires to awakening.)
AN 5.137 Appamsupatisutta: Little Sleep
"Bhikkhus, these five sleep little at night but mostly keep awake. What five? A woman intent on a man, a man intent on a woman , a thief intent on theft, a king engaged with his royal duties, and a bhikkhu intent on severing the bonds. These five sleep little at night but mostly keep awake."
(Five people who sleep little.)
AN 5.138 Bhattadakasutta: A Consumer o f Food
"Bhikkhus, possessing five factors, a king's bull elephant is a consumer of food, an occupant of space, a discharger of dung, a ticket-taker, and y et still is reckoned as a king's bull elephant. What five? It cannot patiently endure forms, cannot patiently endure sounds, cannot patiently endure odors, cannot patiently endure tastes, and cannot patiently endure tactile objects. Possessing these five factors, a king's bull elephant is a consumer of food . . . yet still is reckoned as a king's bull elephant. "
"So too, bhikkhus, possessing five qualities, a bhikkhu is a consumer of food, an occupant of space, a crusher of chairs, a ticket-taker, and yet still is reckoned as a bhikkhu. What five? Here, a bhikkhu cannot patiently endure forms, cannot patiently endure sounds, cannot patiently endure odors, cannot patiently endure tastes, and cannot patiently endure tactile objects. Possessing these five factors, a bhikkhu is a consumer of food, an occupant of space .. . yet still is reckoned as a bhikkhu."
(Even a clumsy royal elephant is considered to be a royal elephant, and so too even a clumsy monk is still a monk.)
AN 5.139 Akkhamasutta: Cannot Patiently Endure
"Bhikkhus, possessing five factors, a king's bull elephant is not worthy of a king, not an accessory of a king, and not reckoned as a factor of kingship. What five? It cannot patiently endure forms, cannot patiently endure sounds, cannot patiently endure odors, cannot patiently endure tastes, and cannot patiently endure tactile objects. (1) "And how is it that a king's bull elephant cannot patiently endure forms? Here, when a king's bull elephant has gone to battle, on seeing the elephant troops, the cavalry, the charioteers, or the infantry, it sinks, founders, does not brace itself, and cannot enter the battle. It is in this w ay that a king's bull elephant cannot patiently endure forms. (2) "And how is it that a king's bull elephant cannot patiently endure sounds? Here, w hen a king's bull elephant has gone to battle, on hearing the sounds of elephants, horses, chariots, or infantrymen, or the sounds of drums, kettledrums, conches, and tom-toms , it sinks, founders, does not brace itself, and cannot enter the battle. It is in this way that a king's bull elephant cannot patiently endure sounds. (3) "And how is it that a king's bull elephant cannot patiently endure odors? Here, when a king's bull elephant has gone to battle, on smelling the odor of the urine and feces of the royal bull elephants that are of pedigree stock and accustomed to battle, it sinks, founders, does not brace itself, and cannot enter the battle. It is in this way that a king's bull elephant cannot patiently endure odors. (4) "And how is it that a king's bull elephant cannot patiently endure tastes? Here, when a king's bull elephant has gone to battle, if it is deprived of one portion of grass and water, or two, three, four, or five portions, it sinks, founders, does not brace itself, and cannot enter the battle. It is in this way that a king's bull elephant cannot patiently endure tastes. (5) "And how is it that a king's bull elephant cannot patiently endure tactile objects? H ere, when a king's bull elephant has gone to battle, if it is pierced by one volley of arrows, or by two, three, four, or five volleys, it sinks, founders, does riot brace itself, and cannot enter the battle. It is in this w ay that a king's bull elephant cannot patiently endure tactile objects. "
"Possessing these five factors, a king's bull elephant is not worthy of a king, not an accessory of a king, and not reckoned as a factor of kingship. "
"So too, bhikkhus, possessing five qualities, a bhikkhu is not worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What five? H e cannot patiently endure forms, cannot patiently endure sounds, cannot patiently endure odors, cannot patiently endure tastes, and cannot patiently endure tactile objects."
(1) "And how is it that a bhikkhu cannot patiently endure forms? Here, when a bhikkhu sees a form with the eye, he becomes enamored of a tantalizing form and cannot concentrate his mind. It is in this way that a bhikkhu cannot patiently endure forms. (2) "And how is it that a bhikkhu cannot patiently endure sounds? Here, when a bhikkhu hears a sound with the ear, he becomes enamored of a tantalizing sound and cannot concentrate his mind. It is in this w ay that a bhikkhu cannot patiently endure sounds. (3) "And how is it that a bhikkhu cannot patiently endure odors? Here, when a bhikkhu smells an odor with the nose, he becomes enamored of a tantalizing odor and cannot concentrate his mind. It is in this way that a bhikkhu cannot patiently endure odors. (4) "And how is it that a bhikkhu cannot patiently endure tastes? Here, when a bhikkhu experiences a taste with the tongue, he becomes enamored of a tantalizing taste and cannot concentrate his mind. It is in this way that a bhikkhu cannot patiently endure tastes. (5) "And how is it that a bhikkhu cannot patiently endure tactile objects? Here, when a bhikkhu feels a tactile object with the body, he becomes enamored of a tantalizing tactile object and cannot concentrate his mind. It is in this way that a bhikkhu cannot patiently endure tactile objects. "
"Possessing these five qualities, a bhikkhu is not worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. "
"Bhikkhus, possessing five factors, a king's bull elephant is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What five? It patiently endures forms, patiently endures sounds, patiently endures odors, patiently endures tastes, and patiently endures tactile objects."
(1) "And how is it that a king's bull elephant patiently endures forms? Here, when a king's bull elephant has gone to battle, on seeing the elephant troops, the cavalry, the charioteers, or the infantry, it does not sink and founder, but braces itself and can enter the battle. It is in this way that a king's bull elephant patiently endures forms. "
(2) "And how is it that a king's bull elephant patiently endures sounds? Here, w hen a king's bull elephant has gone to battle, on hearing the sounds of elephants, horses, chariots, or infantrymen, or the sounds of drums, kettledrums, conches, and tom-toms, it does not sink and founder but braces itself and can enter the battle. It is in this way that a king's bull elephant patiently endures sounds."
(3) "And how is it that a king's bull elephant patiently endures odors? Here, when a king's bull elephant has gone to battle, on smelling the odor of the urine and feces of royal bull elephants that are of pedigree stock and accustomed to battle, it does not sink and founder but braces itself and can enter the battle. It is in this way that a king's bull elephant patiently endures odors."
(4) "And how is it that a king's bull elephant patiently endures tastes? Here, when a king's bull elephant has gone to battle, though it is deprived of one portion of grass and water, or of two, three, four, or five portions, it does not sink and founder but braces itself and can enter the battle. It is in this way that a king's bull elephant patiently endures tastes. "
(5) "And how is it that a king's bull elephant patiently endures tactile objects? Here, when a king's bull elephant has gone to battle, though it is pierced by one volley of arrows, or by two, three, four, or five volleys, it does not sink and founder but braces itself and can enter the battle. It is in this way that a king's bull elephant patiently endures tactile objects. "
"Possessing these five factors, a king's bull elephant is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. "
"So too, bhikkhus, possessing five qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What five? He patiently endures forms, patiently endures sounds, patiently endures odors, patiently endures tastes, and patiently endures tactile objects. "
(1) "And how is it that a bhikkhu patiently endures forms? Here, when a bhikkhu sees a form with the eye, he does not become enamored of a tantalizing form and can concentrate his mind. It is in this way that a bhikkhu patiently endures forms. (2) "And how is it that a bhikkhu patiently endures sounds? Here, when a bhikkhu hears a sound with the ear, he does not become enamored of a tantalizing sound and can concentrate his mind. It is in this way that a bhikkhu patiently endures sounds. (3) "And how is it that a bhikkhu patiently endures odors? Here, when a bhikkhu smells an odor with the nose, he does not become enamored of a tantalizing odor and can concentrate his mind. It is in this way that a bhikkhu patiently endures odors. (4) "And how is it that a bhikkhu patiently endures tastes? Here, when a bhikkhu experiences a taste with the tongue, he does not become enamored of a tantalizing taste and can concentrate his mind. It is in this way that a bhikkhu patiently endures tastes. (5) "And how is it that a bhikkhu patiently endures tactile objects? Here, when a bhikkhu feels a tactile object with the body, he does not become enamored of a tantalizing tactile object and can concentrate his mind . It is in this way that a bhikkhu patiently endures tactile objects. "
"Possessing these five qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."
(A royal elephant who can’t endure sense impacts is unfit, and so too a monk.)
AN 5.140 Sotasutta: One Who Listens
"Bhikkhus, possessing five factors, a king's bull elephant is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What five? Here, a king's bull elephant is one who listens, who destroys, who guards, who patiently endures, and who goes. (1) "And how is a king's bull elephant one who listens? Here, whatever task the elephant trainer sets for it, whether or not it has ever done it before, the king's bull elephant heeds it, attends to it, directs its whole mind to it, and listens with eager, ears. It is in this way that a king's bull elephant is one who listens. (2) "And how is a king's bull elephant one who destroys? Here, when a king's bull elephant has entered the battle, it destroys elephants and elephant riders, horses and cavalry, chariots and charioteers, and infantry. It is in this way that a king's bull elephant is one who destroys. (3) "And how is a king's bull elephant one who guards? Here, when the king's bull elephant has entered a battle, it guards its front quarters, its back quarters, its front feet, its back feet, its head, its ears, its tusks, its trunk, its tail, and its rider. It is in this way that a king's bull elephant is one who guards. (4) "And how is a king's bull elephant one who patiently endures? Here, when a king's bull elephant has entered the battle, it patiently endures being struck by spears, swords, arrows, and axes; it endures the sounds of drums, kettledrums, conches, and tom-toms. It is in this way that a king's bull elephant is one who patiently endures. . . . (5) "And how is a king's, bull elephant one who goes? Here, the king's bull elephant quickly goes to whatever region the elephant trainer sends it, whether or not it has ever gone there before. It is in this way that a king's bull elephant is one who goes. "
"Possessing these five factors, a king's bull elephant is worthy of a king, an accessory of a king, and reckoned as a factor of kingship: "So too, bhikkhus, possessing five qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What five? Here, a bhikkhu is one who listens, who destroys, who guards, who patiently endures, and who goes. (1) "And how is a bhikkhu one who listens? Here, when the Dhamma and discipline proclaimed by the Tathagata is being taught, a bhikkhu heeds it, attends to it, directs his whole mind to it, and listens to the Dhamma with eager ears. It is in this way that a bhikkhu is one who listens. (2) "And how is a bhikkhu one who destroys? Here, a bhikkhu does not tolerate an arisen sensual thought, but abandons it, dispels it, terminates it, and obliterates it. He does not tolerate an arisen thought of ill will... an arisen thought of harming . . . any other bad unwholesome states that arise from time to time, but abandons them , dispels them , terminates them, and obliterates them. It is in this way that a bhikkhu is one who destroys. (3) "And how is a bhikkhu one who guards? Here, having seen a form with the eye, a bhikkhu does not grasp its marks and features. Since, if he left the eye faculty unrestrained, bad 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 guards the mind faculty, he undertakes the restraint of the mind faculty. It is in this way that a bhikkhu is one who guards. . (4) "And how is a bhikkhu one who patiently endures? Here, a bhikkhu patiently endures cold and heat; hunger and thirst; contact with flies, mosquitoes, wind , the burning sun, and serpents; rude and offensive ways of speech; he is able to bear up with arisen bodily feelings that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one's vitality . It is in this way that a bhikkhu is one who patiently endures. . . . (5) "And how is a bhikkhu one who goes? Here, a bhikkhu is one who quickly goes to that region where he has never before gone in this long time, that is, to the stilling of all activities, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, nibbana. If is in this way that a bhikkhu is one who goes. "Possessing these five qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."
(A royal elephant with five factors is fit, and so too a monk.)
V Tikandaki AN 5.141 Avajanatisutta: Having Given, One Despises
"Bhikkhus, there are these five kinds of persons found in the world. What five? The one who gives and then despises; the one who despises as a result of living together; the one gullible for gossip; the capricious one; and the one who is dull and stupid. (1) "And how is a person one who gives and then despises? Here, one person gives another a robe, alms food, lodging, and medicines and provisions for the sick. It occurs to him: 'I give; he receives/ Having given to him , he despises him. It is in this w ay that a person is one who gives and then despises. " (2) "And how does a person despise as a result of living together? Here, one person lives together with another for two or three years. He then despises the other because they have lived together. It is in this way that a person despises as a result of living together. " (3) "And how is a person gullible for gossip? Here, when praise or dispraise is being spoken about an other person, he readily believes it. It is in this way that a person is gullible for gossip. " (4) "And how is a person capricious? Here, a person's faith, devotion, affection, and confidence are fickle. It is in this way that a person is capricious." (5) "And how is a person dull and stupid? Here, a person does not know which qualities are wholesome and which unwholesome, which qualities are blameworthy and which blameless, which qualities are inferior and which superior; he does not know dark and bright qualities along with their counterparts. It is in this, way that a person is dull and stupid. "
"These, bhikkhus, are the five kinds of persons found in the world ."
(Five people susceptible to various flaws.)
AN 5.142 Arabhatisutta: One Violates "Bhikkhus, there are these five kinds of persons found in the world . What five? (1) "Here, one person violates and then becomes remorseful, and does not understand as it really is the liberation of mind, liberation by wisdom , where these arisen bad unwholesome states of his cease without remainder." (2) "Here, one person violates and does not become remorseful, and does not understand as it really is the liberation of mind, liberation by wisdom, where these arisen bad unwholesome states of his cease without remainder." (3) "Here, one person does not violate and yet becomes remorseful, and does not understand as it really is the liberation of mind, liberation by wisdom , where these arisen bad unwholesome states of his cease without remainder." (4) "Here, one person does not violate and does not become remorseful, and does not understand as it really is the liberation of mind, liberation by wisdom , where these arisen bad unwholesome states of his cease without remainder. " (5) "Here, one person does not violate and does not become remorseful, and understands as it really is the liberation of mind, liberation by wisdom , where these arisen bad unwholesome states of his cease without remainder. "
(1) "Bhikkhus, the person among these who violates and then becomes remorseful, and does not understand as it really is the liberation of mind, liberation by wisdom , where these arisen bad unwholesome states of his cease without remainder, should be told: 'Taints born of violation are found in you , and taints born of remorse increase. Please abandon the taints born of violation and dispel the taints born of remorse; then develop your mind and wisdom. In this way you will be exactly the same as the fifth type of person."
(2) "The person among these who violates and does not become remorseful, and does not understand as it really is the liberation of mind, liberation by wisdom , where these arisen bad unwholesome states of his cease without remainder, should be told:- 'Taints born of violation are found in you , but taints born of remorse do not increase. Please abandon the taints born of violation, and then develop your mind and wisdom . In this way you will be exactly the same as the fifth type of person."
(3) "The person among these who does not violate and yet becomes remorseful, and does not understand as it really is the liberation of mind, liberation by wisdom , where these arisen bad unwholesome states of his cease without remainder, should be told: 'Taints born of violation are not found in you, yet taints born of remorse increase. Please dispel the taints born of remorse, and then develop your mind and wisdom . In this way you will be exactly the same as the fifth type of person."
(4) "The person among these who does not violate and does not become remorseful, and does not understand as it really is the liberation of mind, liberation by wisdom , where these arisen bad unwholesome states of his cease without remainder, should be told: 'Taints born of violation are not found in you, and taints born of remorse do not increase. Please develop your mind and wisdom . In this w ay you w ill be exactly the same as the fifth type of person.' "
(5) "Thus, bhikkhus, when persons of these four types are exhorted and instructed by the example of the fifth type of person, they gradually attain the destruction of the taints."
(Those who violate moral precepts may regret it or may not.)
AN 5.143 Sarandadasutta: Sarandada
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. Now on that occasion five hundred Licchavis had assembled at the Sarandada Shrine and were sitting together when this conversation arose: "The manifestation of five gems is rare in the world. What five? The elephant-gem , the horse-gem , the jewel-gem , the woman-gem , and the steward-gem . The manifestation of these five gems is rare in the world ."
Then the Licchavis stationed a man on the road and told him: "Good man , when you see the Blessed One coming, you should inform us." The man saw the Blessed One coming in the distance, went to the Licchavis, and told them : "Sirs, this Blessed One, the Arahant, the Perfectly Enlightened One is coming. You may go at your own convenience."
Then the Licchavis approached the Blessed One, paid homage to him , and stood to one side. Standing there, they said to him : "Please, Bhante, let-the Blessed One go to the Sarandada Shrine out of com passion." The Blessed One silently consented. He went to the Sarandada Shrine, sat down on a seat that was prepared , and said to the Licchavis: "What discussion were you engaged in just now as you were sitting together here? What was the conversation that was underway ?"
"Here , Bhante, when we had assembled and were sitting together, this conversation arose . .. [He here repeats the entire conversation above .]. . . 'The manifestation of these five gems is rare in the world."
"Intent on sensual pleasures, the Licchavis were engaged in a conversation about sensual pleasures! Licchavis, the manifestation of five gems is rare in the world. What five? (1) The manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One is rare in the world. (2) A person who teaches the Dhamma and discipline proclaimed by a Tathagata is rare in the world. (3) When the Dhamma and discipline proclaimed by a Tathagata has been taught, a person who understands it is rare in the world. (4) When the Dhamma and discipline proclaimed by a Tathagata has been taught and understood , a person who practices in accordance with the Dhamma is rare in the world. (5) A grateful and thankful person is rare in the world . Licchavis, the manifestation of these five gems is rare in the world ."
(The Licchavis discuss the greatest treasures in the world. The Buddha, criticizing them for their fixation on sensual pleasures, suggests spiritual treasures.)
AN 5.144 Tikandakisutta: Tikandaki
On one occasion the Blessed One was dwelling at Saketa in the Tikandaki Grove. There the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir," those bhikkhus replied. The Blessed One said this: "(1) Bhikkhus, it is good for a bhikkhu from time to time to dwell perceiving the repulsive in the unrepulsive. (2) It is good for a bhikkhu from time to time to dwell perceiving the unrepulsive in the repulsive, (3) It is good for a bhikkhu from time to time to dwell perceiving the repulsive in both the unrepulsive and the repulsive. (4) It is good for a bhikkhu from time to time to dwell perceiving the unrepulsive in both the repulsive and the unrepulsive. (5) It is good for a bhikkhu from time to time to dwell equanimous, mindful and clearly comprehending, having turned away from both the repulsive and the unrepulsive."
(1) " And for the sake of what benefit should a bhikkhu dwell perceiving the repulsive in the unrepulsive? 'Let no lust arise in me toward things provocative of lust!': for the sake of this benefit a bhikkhu should dwell perceiving the repulsive in the unrepulsive. (2) "And for the sake of what benefit should a bhikkhu dwell perceiving the unrepulsive in the repulsive? 'Let no hatred arise in me toward things provocative of hatred !': for the sake of this benefit a bhikkhu should dwell perceiving the unrepulsive in the repulsive. (3) "And for the sake of what benefit should a bhikkhu dwell perceiving the repulsive in both the unrepulsive and the repulsive? 'Let no lust arise in me toward things provocative of lust, and no hatred toward things provocative of hatred!': for the sake of this benefit a bhikkhu should dwell perceiving the repulsive in both the unrepulsive and the repulsive. (4) "And for the sake of what benefit should a bhikkhu dwell perceiving the unrepulsive in both the repulsive and the unrepulsive? 'Let no hatred arise in me toward things provocative of hatred, and no lust toward things provocative of lust!': for the sake of this benefit a bhikkhu should dwell perceiving the unrepulsive in both the repulsive and the unrepulsive. (5) "And for the sake of what benefit should a bhikkhu dwell equanimous, mindful and clearly comprehending, having turned away from both the repulsive and the unrepulsive? 'Let no lust at all arise in me anywhere in anyway regarding things provocative of lust! Let no hatred at all arise in me anywhere in any way regarding things provocative of hatred! May no delusion at all arise in me anywhere in anyway regarding things that breed delusion!': for the sake of this benefit a bhikkhu should dwell equanimous, mindful and clearly comprehending, having turned away from both the repulsive and the unrepulsive."
(Five meditations that train a mendicant to shift their perception at will.)
AN 5.145 Nirayasutta: Hell
"Bhikkhus, one possessing five qualities is deposited in hell as if brought there. What five? One destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for heedlessness. One possessing these five qualities is deposited in hell as if brought there."
"Bhikkhus, one possessing five [other] qualities is deposited in heaven as if brought there. What five? One abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquor, wine, and intoxicants, the basis for heedlessness. One possessing these five qualities is deposited in heaven as if brought there."
(Reasons one is cast down to hell or raised to heaven.)
AN 5.146 Mittasutta: Friend
"Bhikkhus, one should not take as a friend a bhikkhu who possesses five qualities. What five? He instigates work projects; he takes up disciplinary issues; he is hostile toward eminent bhikkhus; he is intent on lengthy and unsettled wandering; he is unable to instruct, encourage, inspire, and gladden one from time to time with a Dhamma talk. One should not take as a friend a bhikkhu who possesses these five qualities."
"Bhikkhus, one should take as a friend a bhikkhu who possesses five [other] qualities. What five? He does not instigate work projects; he does not take up disciplinary issues; he is not hostile toward eminent bhikkhus; he is not intent on lengthy and unsettled wandering; he is able to instruct, encourage, inspire, and gladden one from time to time with a Dhamma talk. One should take as a friend a bhikkhu w ho possesses these five qualities."
(Don’t befriend a monk with five qualities; look instead for the five opposites.)
AN 5.147 Asappurisadanasutta: A Bad Person
"Bhikkhus, there are these five gifts of a bad person. What five? He gives casually; he gives without reverence; he does not give with his own hand; he gives what would be discarded; he gives without a view about the returns of giving. These are the five gifts of a bad person."
"Bhikkhus, there are these five gifts of a good person. What five? He gives respectfully; he gives with reverence; he gives with his own hand; he gives what would not be discarded; he gives with a view about the returns of giving. These are the five gifts of a good person ."
(Good and bad ways of offering gifts.)
AN 5.148 Sappurisadanasutta: A Good Person
"Bhikkhus, there are these five gifts of a good person. What five? He gives a gift out of faith; he gives a gift respectfully; he gives a timely gift; he gives a gift unreservedly; he gives a gift without injuring him self or others. "
(1) Because he has given a gift out of faith, wherever the result of that gift is produced , he becomes rich, with great wealth and property, and he is handsome, attractive, graceful, possessing supreme beauty of complexion. (2) Because he has given a gift respectfully, wherever the result of that gift is produced, he becomes rich, with great wealth and property, and his sons and wives, slaves, servants, and workers are obedient, lend an ear, and apply their minds to understand. (3) Because he has given a timely gift, wherever the result of that gift is produced, he becomes rich, with great wealth and property , and timely benefits come to him in abundance. (4) Because he has given a gift unreservedly, wherever the result of that gift is produced, he becomes rich, with great wealth and property, and his mind inclines to the enjoyment of tire five kinds of fine sensual pleasures. (5) Because he has given a gift without injuring him self or others, wherever the result of that gift is produced, he becomes rich, with great wealth and property, and no damage comes to his property from any source, whether from fire, floods, kings, thieves, or displeasing heirs. These are the five gifts of a good person."
(The way a good person gives gifts and the outcome.)
AN 5.49 Patamasamayavimuttasutta: Temporarily Liberated (1)
"'Bhikkhus, these five things lead to the decline of a temporarily liberated bhikkhu. What five? Delight in work, delight in talk, delight in sleep, delight in company; and he does not review the extent to which the mind is liberated. These five things lead to the decline of a temporarily liberated bhikkhu. "
"Bhikkhus, these five things lead to the non-decline of a temporarily liberated bhikkhu. What five? There is no delight in work, no delight in talk, no delight in sleep, no delight in company; and he reviews the extent to which the mind is liberated. These five things lead to the non-decline of a temporarily liberated bhikkhu."
(A monk who has found only temporary freedom may decline for five reasons.)
AN 5.150 Dutiyasamayavimuttasutta: Temporarily Liberated (2)
"Bhikkhus, these five things lead to the decline of a temporarily liberated bhikkhu. What five? Delight in work, delight in talk, delight in sleep, not guarding the doors of the sense faculties, and lack of moderation in eating. These five things lead to the decline of a temporarily liberated bhikkhu. "
"Bhikkhus, these five things lead to the non-decline of a temporarily liberated bhikkhu. What five? There is no delight in work, no delight in talk, no delight in sleep, guarding the doors of the sense faculties, and moderation in eating. These five things lead to the non-decline of a temporarily liberated bhikkhu."
(A monk who has found only temporary freedom may decline for five reasons.)
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)