“Monks, there are these five strengths for one in training. Which five? Strength of conviction, strength of a sense of shame, strength of a sense of compunction, strength of persistence, & strength of discernment.

“And what is strength of conviction? There is the case where a monk, a disciple of the noble ones, has conviction, is convinced of the Tathāgata’s awakening: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ This, monks, is called the strength of conviction.

“And what is the strength of a sense of shame? There is the case where a disciple of the noble ones feels shame at (the thought of engaging in) bodily misconduct, verbal misconduct, mental misconduct. He feels shame at falling into evil, unskillful actions. This is called the strength of a sense of shame.

“And what is the strength of a sense of compunction? There is the case where a monk, a disciple of the noble ones feels compunction at (the suffering that would result from) bodily misconduct, verbal misconduct, mental misconduct. He feels compunction at falling into evil, unskillful actions. This is called the strength of a sense of compunction.

“And what is the strength of persistence? There is the case where a monk, a disciple of the noble ones, keeps his persistence aroused for abandoning unskillful qualities and taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. This is called the strength of persistence.

“And what is the strength of discernment? There is the case where a monk, a disciple of the noble ones, is discerning, endowed with discernment of arising & passing away—noble, penetrating, leading to the right ending of stress. This is called the strength of discernment.

“These, monks, are the five strengths of one in training. Thus you should train yourselves, ‘We will be endowed with the strength of conviction that is the strength of one in training; with the strength of a sense of shame… the strength of a sense of compunction… the strength of persistence… the strength of discernment that is the strength of one in training.’ That’s how you should train yourselves.”

“For the most part, monks, beings are led astray by sensuality. When a son of good family, leaving behind the sickle & carrying pole, has gone forth from the household life into homelessness, he can be called one who has gone forth through conviction. Why is that? Because sensual pleasures, whether of this or that type, are obtainable by a youth. Inferior sensual pleasures, middling sensual pleasures, and superior sensual pleasures are all simply reckoned as ‘sensual pleasures.’

“It’s just as if a stupid baby boy, lying on its back, might — through the heedlessness of his nurse — take a stick or a piece of gravel into its mouth. The nurse would attend to him right away. Attending to him right away, she would take it out right away. If she couldn’t take it out right away, then holding his head in her left hand and crooking a finger of her right, she would take it out, even if it meant drawing blood. Why is that? There would be some injury to the boy — I don’t say that there wouldn’t — but the nurse should act in that way out of sympathy, wanting his well-being and seeking his benefit. But when the boy has grown and has enough discernment, the nurse can be unconcerned about him, [thinking,] ‘The boy can now look after himself. He won’t be heedless.’

“In the same way, as long as a monk is not developed in conviction with regard to skillful qualities, not developed in shame with regard to skillful qualities, not developed in compunction with regard to skillful qualities, not developed in persistence with regard to skillful qualities, and not developed in discernment with regard to skillful qualities, I have to look after him. But when he is developed in conviction with regard to skillful qualities, developed in shame with regard to skillful qualities, developed in compunction with regard to skillful qualities, developed in persistence with regard to skillful qualities, and developed in discernment with regard to skillful qualities, then I can be unconcerned about him, [thinking,] ‘The monk can now look after himself. He won’t be heedless.’”

“A monk endowed with five qualities practices both for his own benefit and for that of others. Which five?

“There is the case where a monk is himself consummate in virtue and encourages others to be consummate in virtue. He himself is consummate in concentration and encourages others to be consummate in concentration. He himself is consummate in discernment and encourages others to be consummate in discernment. He himself is consummate in release and encourages others to be consummate in release. He himself is consummate in the knowledge & vision of release and encourages others to be consummate in the knowledge & vision of release.

“Endowed with these five qualities, a monk practices both for his own benefit and for that of others.

“Monks, there are these five defilements of gold, defiled with which gold is neither pliant nor malleable nor luminous, but brittle & not rightly fit for work. Which five?

“Iron, copper, tin, lead, & silver: These are the five defilements of gold, corrupted with which gold is neither pliant nor malleable nor luminous, but brittle & not rightly fit for work. But when gold is freed from these five defilements, it is pliant, malleable, & luminous. It is not brittle and is rightly fit for work. Then whatever sort of ornament one has in mind — whether a belt, an earring, a necklace, or a gold chain — it would serve one’s purpose.

“In the same way, monks, there are these five defilements of the mind, defiled with which the mind is neither pliant nor malleable nor luminous, but brittle & not rightly concentrated for the ending of the effluents. Which five?

“Sensual desire, ill will, sloth & drowsiness, restlessness & anxiety, and uncertainty: These are the five defilements of the mind, defiled with which the mind is neither pliant nor malleable nor luminous, but brittle & not rightly concentrated for the ending of the effluents. But when the mind is freed from these five defilements, it is pliant, malleable, & luminous. It is not brittle and is rightly concentrated for the ending of the effluents. Then whichever of the qualities to be known & realized that one turns one’s mind to know & realize, one can witness them right there whenever there is an opening.

“If one wants, one wields manifold supranormal powers. Having been one, one becomes many; having been many, one becomes one. One appears. One vanishes. One goes unimpeded through walls, ramparts, & mountains as if through space. One dives in & out of the earth as if it were water. One walks on water without sinking as if it were dry land. Sitting cross-legged, one flies through the air like a winged bird. With one’s hand, one touches & strokes even the sun & moon, so mighty & powerful. One exercises influence with one’s body even as far as the Brahmā worlds. One can witness this right there whenever there is an opening.

“If one wants, one hears — by means of the divine ear-element, purified & surpassing the human — both kinds of sounds: divine & human, whether near or far. One can witness this right there whenever there is an opening.

“If one wants, one discerns the awareness of other beings, other individuals, having encompassed it with one’s own awareness. One discerns a mind with passion as ‘a mind with passion,’ and a mind without passion as ‘a mind without passion.’ One discerns a mind with aversion as ‘a mind with aversion,’ and a mind without aversion as ‘a mind without aversion.’ One discerns a mind with delusion as ‘a mind with delusion,’ and a mind without delusion as ‘a mind without delusion.’ One discerns a restricted mind as ‘a restricted mind,’ and a scattered mind as ‘a scattered mind.’ One discerns an enlarged mind[5] as ‘an enlarged mind,’ and an unenlarged mind as ‘an unenlarged mind.’ One discerns a surpassed mind [one that is not at the most excellent level] as ‘a surpassed mind,’ and an unsurpassed mind as ‘an unsurpassed mind.’ One discerns a concentrated mind as ‘a concentrated mind,’ and an unconcentrated mind as ‘an unconcentrated mind.’ One discerns a released mind as ‘a released mind,’ and an unreleased mind as ‘an unreleased mind.’ One can witness this right there whenever there is an opening.

“If one wants, one recollects one’s manifold past lives [literally: previous homes], i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion, (recollecting,) ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There, too, I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus one remembers one’s manifold past lives in their modes & details. One can witness this right there whenever there is an opening.

“If one wants, one sees — by means of the divine eye, purified & surpassing the human — beings passing away & re-appearing, and one discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings — who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views, and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings — who were endowed with good conduct of body, speech, & mind, who did not revile the noble ones, who held right views, and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus — by means of the divine eye, purified & surpassing the human — one sees beings passing away & re-appearing, and one discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma. One can witness this right there whenever there is an opening.

“If one wants, then through the ending of effluents, one enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for oneself right in the here & now. One can witness this right there whenever there is an opening.”

“Monks, when right view is supported by five factors, it has awareness-release as its fruit, awareness-release as its reward; has discernment-release as its fruit, discernment-release as its reward. Which five?

“There is the case where right view is supported by virtue, supported by learning, supported by discussion, supported by tranquility, supported by insight.

“When supported by these five factors, right view has awareness-release as its fruit, awareness-release as its reward; has discernment-release as its fruit, discernment-release as its reward.”

“Monks, there are these five openings to release where a monk — dwelling heedful, ardent, & resolute — releases his unreleased mind, or where his as-yet unended effluents go to their total end, or he reaches the as-yet-unreached unexcelled safety from bonds. Which five?

“There is the case, monks, where the Teacher or a fellow person leading the holy life teaches the Dhamma to a monk[7]. And in whatever way the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. In him — sensitive to the meaning, sensitive to the Dhamma — joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. This, monks, is the first opening to release where a monk — dwelling heedful, ardent, & resolute — releases his unreleased mind, or where his as-yet unended effluents go to their total end, or he reaches the as-yet-unreached unexcelled safety from bonds.

“Further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk. But the monk teaches the Dhamma to others in detail, as he has heard it, as he has learned it[8]. And in whatever way he teaches the Dhamma to others in detail, as he has heard it, as he has learned it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. In him — sensitive to the meaning, sensitive to the Dhamma — joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. This, monks, is the second opening to release…

“Further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk, nor does the monk teach the Dhamma to others in detail, as he has heard it, as he has learned it. But he recites the Dhamma in detail, as he has heard it, as he has learned it. In whatever way he recites the Dhamma in detail, as he has heard it, as he has learned it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. In him — sensitive to the meaning, sensitive to the Dhamma — joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. This, monks, is the third opening to release…

“Further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk; nor does the monk teach the Dhamma to others in detail, as he has heard it, as he has learned it; nor does he recite the Dhamma in detail, as he has heard it, as he has learned it. But in his awareness he directs his thoughts to the Dhamma in detail, as he has heard it, as he has learned it; he evaluates it, & mentally examines it. In whatever way he, in his awareness, directs his thoughts to the Dhamma in detail, as he has heard it, as he has learned it, evaluates it, & mentally examines it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. In him — sensitive to the meaning, sensitive to the Dhamma — joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated[9]. This, monks, is the fourth opening to release…

“Further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk; nor does the monk teach the Dhamma to others in detail, as he has heard it, as he has learned it; nor does he recite the Dhamma in detail, as he has heard it, as he has learned it; nor does he, in his awareness, direct his thoughts to the Dhamma in detail, as he has heard it, as he has learned it, evaluate it, or mentally examine it. But he has well grasped a certain theme of concentration, has attended to it well, sustained it well, has penetrated it well with discernment9. In whatever way he has well grasped a certain theme of concentration, has attended to it well, sustained it well, has penetrated it well with discernment, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. In him — sensitive to the meaning, sensitive to the Dhamma — joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. This, monks, is the fifth opening to release…

“These, monks, are the five openings to release where a monk — dwelling heedful, ardent, & resolute — releases his unreleased mind, or where his as-yet unended effluents go to their total end, or he reaches the as-yet-unreached unexcelled safety from bonds.”

“Mindful & astute, you should develop immeasurable concentration [i.e., concentration based on immeasurable goodwill, compassion, empathetic joy, or equanimity]. When, mindful & astute, one has developed immeasurable concentration, five realizations arise right within oneself. Which five?

“The realization arises right within oneself that ‘This concentration is blissful in the present and will result in bliss in the future.’

“The realization arises right within oneself that ‘This concentration is noble & not connected with the baits of the flesh.’

“The realization arises right within oneself that ‘This concentration is not obtained by base people.’

“The realization arises right within oneself that ‘This concentration is peaceful, exquisite, the acquiring of calm, the attainment of unification, not kept in place by the fabrications of forceful restraint.’

“The realization arises right within oneself that ‘I enter into this concentration mindfully, and mindfully I emerge from it.’

“Mindful & astute, you should develop immeasurable concentration. When, mindful & astute, one has developed immeasurable concentration, these five realizations arise right within oneself.”

I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks, “Monks, I will teach you the five-factored noble right concentration. Listen, and pay close attention. I will speak.”

“As you say, lord,” the monks replied.

The Blessed One said: “Now what, monks, is five-factored noble right concentration? There is the case where a monk — quite secluded from sensuality, secluded from unskillful qualities — enters and remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. He permeates and pervades, suffuses and fills this very body with the rapture & pleasure born of seclusion. There is nothing of his entire body unpervaded by rapture & pleasure born from seclusion.

“Just as if a dexterous bathman or bathman’s apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the monk permeates and pervades, suffuses and fills this very body with the rapture & pleasure born of seclusion. There is nothing of his entire body unpervaded by rapture & pleasure born from seclusion. This is the first development of the five-factored noble right concentration.

“And further, with the stilling of directed thoughts & evaluations, he enters and remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought and evaluation — internal assurance. He permeates and pervades, suffuses and fills this very body with the rapture & pleasure born of concentration. There is nothing of his entire body unpervaded by rapture & pleasure born of concentration.

“Just like a lake with spring-water welling up from within, having no inflow from east, west, north, or south, and with the skies periodically supplying abundant showers,[11] so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates and pervades, suffuses and fills this very body with the rapture & pleasure born of concentration. There is nothing of his entire body unpervaded by rapture & pleasure born of concentration. This is the second development of the five-factored noble right concentration.

“And further, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters and remains in the third jhāna, and of him the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ He permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture, so that there is nothing of his entire body unpervaded with pleasure divested of rapture.

“Just as in a blue -, white -, or red-lotus pond, there may be some of the blue, white, or red lotuses which, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips, and nothing of those blue, white, or red lotuses would be unpervaded with cool water; even so, the monk permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture. This is the third development of the five-factored noble right concentration.

“And further, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters and remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. He sits, permeating the body with a pure, bright awareness, so that there is nothing of his entire body unpervaded by pure, bright awareness.

“Just as if a man were sitting wrapped from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating his body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness. This is the fourth development of the five-factored noble right concentration.

“And further, the monk has his theme of reflection well in hand, well attended to, well-pondered, well-tuned [well-penetrated] by means of discernment.

“Just as if one person were to reflect on another, or a standing person were to reflect on a sitting person, or a sitting person were to reflect on a person lying down; even so, monks, the monk has his theme of reflection well in hand, well attended to, well-pondered, well-tuned [well-penetrated] by means of discernment. This is the fifth development of the five-factored noble right concentration.[12]

“When a monk has developed and pursued the five-factored noble right concentration in this way, then whichever of the qualities to be known & realized that he turns his mind to know & realize, he can witness them right there whenever there is an opening.

“Suppose that there were a water jar, set on a stand, brimful of water so that a crow could drink from it. If a strong man were to tip it in any way at all, would water spill out?”

“Yes, lord.”

“In the same way, when a monk has developed and pursued the five-factored noble right concentration in this way, then whichever of the qualities to be known & realized that he turns his mind to know & realize, he can witness them right there whenever there is an opening.

“Suppose there were a rectangular water tank — set on level ground, bounded by dikes — brimful of water so that a crow could drink from it. If a strong man were to loosen the dikes anywhere at all, would water spill out?”

“Yes, lord.”

“In the same way, when a monk has developed and pursued the five-factored noble right concentration in this way, then whichever of the qualities to be known & realized that he turns his mind to know & realize, he can witness them right there whenever there is an opening.

“Suppose there were a chariot on level ground at four crossroads, harnessed to thoroughbreds, waiting with whips lying ready, so that a dexterous driver, a trainer of tamable horses, might mount and — taking the reins with his left hand and the whip with his right — drive out and back, to whatever place and by whichever road he liked; in the same way, when a monk has developed and pursued the five-factored noble right concentration in this way, then whichever of the qualities to be known & realized that he turns his mind to know & realize, he can witness them right there whenever there is an opening.

“If he wants, he wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahmā worlds. He can witness this right there whenever there is an opening.

“If he wants, he hears — by means of the divine ear-element, purified and surpassing the human — both kinds of sounds: divine and human, whether near or far. He can witness this right there whenever there is an opening.

“If he wants, he discerns the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as ‘a mind with passion,’ and a mind without passion as ‘a mind without passion.’ He discerns a mind with aversion as ‘a mind with aversion,’ and a mind without aversion as ‘a mind without aversion.’ He discerns a mind with delusion as ‘a mind with delusion,’ and a mind without delusion as ‘a mind without delusion.’ He discerns a restricted mind as ‘a restricted mind,’ and a scattered mind as ‘a scattered mind.’ He discerns an enlarged mind[13] as ‘an enlarged mind,’ and an unenlarged mind as ‘an unenlarged mind.’ He discerns a surpassed mind [one that is not at the most excellent level] as ‘a surpassed mind,’ and an unsurpassed mind as ‘an unsurpassed mind.’ He discerns a concentrated mind as ‘a concentrated mind,’ and an unconcentrated mind as ‘an unconcentrated mind.’ He discerns a released mind[14] as ‘a released mind,’ and an unreleased mind as ‘an unreleased mind.’ He can witness this right there whenever there is an opening.

“If he wants, he recollects his manifold past lives [literally: previous homes], i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion, (recollecting,) ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he remembers his manifold past lives in their modes and details. He can witness this right there whenever there is an opening.

“If he wants, he sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: ‘These beings — who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings — who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus — by means of the divine eye, purified and surpassing the human — he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. He can witness this right there whenever there is an opening.

“If he wants, then through the ending of effluents, he enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now. He can witness this right there whenever there is an opening.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

“Monks, these are the five rewards for one who practices walking meditation. Which five?

“He can endure traveling by foot; he can endure exertion; he becomes free from disease; whatever he has eaten & drunk, chewed & savored, becomes well-digested; the concentration he wins while doing walking meditation lasts for a long time.

“These are the five rewards for one who practices walking meditation.”

I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large Saṅgha of monks, arrived at a Kosalan brahman village named Icchānaṅgala. There he stayed in the Icchānaṅgala forest grove.

The brahman householders of Icchānaṅgala heard it said, “Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — on a wandering tour among the Kosalans with a large Saṅgha of monks — has arrived at Icchānaṅgala and is staying in the Icchānaṅgala forest grove. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. He makes known — having realized it through direct knowledge — this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & commonfolk; he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.’”

So the brahman householders of Icchānaṅgala, when the night was gone, taking many staple & non-staple foods, went to the gate house of the Icchānaṅgala forest grove. On arrival they stood there making a loud racket, a great racket.

Now at that time Ven. Nāgita was the Blessed One’s attendant. So the Blessed One addressed Ven. Nāgita: “Nāgita, what is that loud racket, that great racket, like fishermen with a catch of fish?”

“Lord, those are the brahman householders of Icchānaṅgala standing at the gate house to the Icchānaṅgala forest grove, having brought many staple & non-staple foods for the sake of the Blessed One & the Saṅgha of monks.”

“May I have nothing to do with honor, Nāgita, and honor nothing to do with me. Whoever cannot obtain at will — without difficulty, without trouble — as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, let him consent to this slimy-excrement-pleasure, this torpor-pleasure, this pleasure of gains, offerings, & fame.”

“Lord, let the Blessed One acquiesce (to their offerings) now! Let the One Well-Gone acquiesce now! Now is the time for the Blessed One’s acquiescence, lord! Now is the time for the Blessed One’s acquiescence, lord! Wherever the Blessed One will go now, the brahmans of the towns & countryside will be so inclined. Just as when the rain-devas send rain in fat drops, the waters flow with the incline, in the same way, wherever the Blessed One will go now, the brahmans of the towns & countryside will be so inclined. Why is that? Because such is the Blessed One’s virtue & discernment.”

“May I have nothing to do with honor, Nāgita, and honor nothing to do with me. Whoever cannot obtain at will — without difficulty, without trouble — as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, let him consent to this slimy-excrement-pleasure, this torpor-pleasure, this pleasure of gains, offerings, & fame.

“When one eats & drinks & chews & savors, there is excrement & urine: That is one’s reward.

“When one loves, there arises the state of change & aberration, sorrow, lamentation, pain, distress, & despair: That is one’s reward.

“When one is committed to the theme of the unattractive, one takes a stance in the loathesomeness of the theme of beauty: That is one’s reward.

“When one remains focused on the inconstancy of the six media of sensory contact, one takes a stance in the loathsomeness of contact: That is one’s reward.

“When one remains focused on the arising & passing away of the five clinging-aggregates, one takes a stance in the loathsomeness of clinging: That is one’s reward.”

Now on that occasion Princess Sumanā — with an entourage of 500 ladies-in-waiting riding on 500 carriages — went to the Buddha. On arrival, having bowed down to him, she sat to one side. As she was sitting there, she said to him, “Suppose there were two disciples of the Blessed One, equal in conviction, equal in virtue, equal in discernment, but one was a giver of alms, the other a non-giver of alms. At the break-up of the body, after death, they would reappear in a good destination, a heavenly world. Having become devas, would there be any distinction, any difference between the two?”

“There would, Sumanā,” said the Blessed One. “The one who was a giver of alms, on becoming a deva, would surpass the non-giver of alms in five areas: in divine life span, divine beauty, divine pleasure, divine status, & divine sovereignty. The one who was a giver of alms, on becoming a deva, would surpass the non-giver of alms in these five areas.”

“And if they were to fall from there and reappear in this world: Having become human beings, would there be any distinction, any difference between the two?”

“There would, Sumanā,” said the Blessed One. “The one who was a giver of alms, on becoming a human being, would surpass the non-giver of alms in five areas: in human life span, human beauty, human pleasure, human status, & human sovereignty. The one who was a giver of alms, on becoming a human being, would surpass the non-giver of alms in these five areas.”

“And if they were to go forth from home into the homeless life [of a monk]: Having gone forth, would there be any distinction, any difference between the two?”

“There would, Sumanā,” said the Blessed One. “The one who was a giver of alms, on going forth, would surpass the non-giver of alms in five areas: He would often be asked to make use of robes and rarely not be asked. He would often be asked to take food… to make use of shelter… to make use of medicine and rarely not be asked. He would live with companions in the holy life who would often treat him with pleasing actions and rarely with unpleasing ones, who would treat him with pleasing words… pleasing thoughts… who would present him with pleasing gifts, and rarely with unpleasing ones. The one who was a giver of alms, on going forth, would surpass the non-giver of alms in these five areas”

“And if both were to attain arahantship, would there be any distinction, any difference between their attainments of arahantship?”

“In that case, I tell you, Sumanā, there would be no difference between them as to their release.”

“It’s amazing, lord, and astounding. Just this is reason enough to give alms, to make merit, in that merit is helpful to one who has become a deva, merit is helpful to one who has become a human being, and merit is helpful to one who has gone forth.”

“So it is, Sumanā. So it is. Just this is reason enough to give alms, to make merit, in that merit is helpful to one who has become a deva, merit is helpful to one who has become a human being, and merit is helpful to one who has gone forth.”

That is what the Blessed One said. Having said it, the One Well-Gone, the Teacher, said further:

I have heard that on one occasion the Blessed One was staying near Vesālī at the Gabled Hall in the Great Forest. Then General Sīha went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “Is it possible, lord, to point out a fruit of giving visible in the here & now?”

“It is possible, Sīha. One who is generous, a master of giving, is dear & charming to people at large. And the fact that who is generous, a master of giving, is dear & charming to people at large: This is a fruit of giving visible in the here & now.

“And further, good people, people of integrity, admire one who is generous, a master of giving. And the fact that good people, people of integrity, admire one who is generous, a master of giving: This, too, is a fruit of giving visible in the here & now.

“And further, the fine reputation of one who is generous, a master of giving, is spread far & wide. And the fact that the fine reputation of one who is generous, a master of giving, is spread far & wide: This, too, is a fruit of giving visible in the here & now.

“And further, when one who is generous, a master of giving, approaches any assembly of people — noble warriors, brahmans, householders, or contemplatives — he/she does so confidently & without embarrassment. And the fact that when one who is generous, a master of giving, approaches any assembly of people — noble warriors, brahmans, householders, or contemplatives — he/she does so confidently & without embarrassment: This, too, is a fruit of giving visible in the here & now.

“And further, at the break-up of the body, after death, one who is generous, a master of giving, reappears in a good destination, a heavenly world. And the fact that at the break-up of the body, after death, one who is generous, a master of giving, reappears in a good destination, a heavenly world: This is a fruit of giving in the next life.”

When this was said, General Sīha said to the Blessed One: “As for the four fruits of giving visible in the here & now that have been pointed out by the Blessed One, it’s not the case that I go by conviction in the Blessed One with regard to them. I know them, too. I am generous, a master of giving, dear & charming to people at large. I am generous, a master of giving; good people, people of integrity, admire me. I am generous, a master of giving, and my fine reputation is spread far & wide: ‘Sīha is generous, a doer, a supporter of the Saṅgha.’ I am generous, a master of giving, and when I approach any assembly of people — noble warriors, brahmans, householders, or contemplatives — I do so confidently & without embarrassment.

“But when the Blessed One says to me, ‘At the break-up of the body, after death, one who is generous, a master of giving, reappears in a good destination, a heavenly world,’ that I do not know. That is where I go by conviction in the Blessed One.”

“So it is, Sīha. So it is. At the break-up of the body, after death, one who is generous, a master of giving, reappears in a good destination, a heavenly world.”

“There are these five seasonable gifts. Which five? One gives to a newcomer. One gives to one going away. One gives to one who is ill. One gives in time of famine. One sets the first fruits of field & orchard in front of those who are virtuous. These are the five seasonable gifts.”

“In giving a meal, the donor gives five things to the recipient. Which five? He/she gives life, beauty, happiness, strength, & quick-wittedness. Having given life, he/she has a share in long life, either human or divine. Having given beauty, he/she has a share in beauty, either human or divine. Having given happiness, he/she has a share in happiness, either human or divine. Having given strength, he/she has a share in strength, either human or divine. Having given quick-wittedness, he/she has a share in quick-wittedness, either human or divine. In giving a meal, the donor gives these five things to the recipient.”

“These are the five rewards of conviction in a lay person. Which five?

“When the truly good people in the world show compassion, they will first show compassion to people of conviction, and not to people without conviction. When visiting, they first visit people of conviction, and not people without conviction. When accepting gifts, they will first accept those from people with conviction, and not from people without conviction. When teaching the Dhamma, they will first teach those with conviction, and not those without conviction. A person of conviction, on the break-up of the body, after death, will arise in a good destination, a heavenly world. These are the five rewards of conviction in a lay person.

“Just as a large banyan tree, on level ground where four roads meet, is a haven for the birds all around, even so a lay person of conviction is a haven for many people: monks, nuns, male lay followers, & female lay followers.”

Then Anāthapiṇḍika the householder went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him: “There are these five benefits that can be obtained from wealth. Which five?

“There is the case where the disciple of the noble ones — using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained — provides himself with pleasure & satisfaction, and maintains that pleasure rightly. He provides his mother & father with pleasure & satisfaction, and maintains that pleasure rightly. He provides his children, his wife, his slaves, servants, & assistants with pleasure & satisfaction, and maintains that pleasure rightly. This is the first benefit that can be obtained from wealth.

“And further, the disciple of the noble ones — using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained — provides his friends & associates with pleasure & satisfaction, and maintains that pleasure rightly. This is the second benefit that can be obtained from wealth.

“And further, the disciple of the noble ones — using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained — wards off calamities coming from fire, flood, kings, thieves, or hateful heirs, and keeps himself safe. This is the third benefit that can be obtained from wealth.

“And further, the disciple of the noble ones — using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained — performs the five oblations: to relatives, guests, the dead, kings, & devas. This is the fourth benefit that can be obtained from wealth.

“And further, the disciple of the noble ones — using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained — institutes offerings of supreme aim, heavenly, resulting in happiness, leading to heaven, given to contemplatives & brahmans who abstain from intoxication & heedlessness, who endure all things with patience & humility, each taming himself, each restraining himself, each taking himself to unbinding. This is the fifth benefit that can be obtained from wealth.

“If it so happens that, when a disciple of the noble ones obtains these five benefits from wealth, his wealth goes to depletion, the thought occurs to him, ‘Even though my wealth has gone to depletion, I have obtained the five benefits that can be obtained from wealth,’ and he feels no remorse. If it so happens that, when a disciple of the noble ones obtains these five benefits from wealth, his wealth increases, the thought occurs to him, ‘I have obtained the five benefits that can be obtained from wealth, and my wealth has increased,’ and he feels no remorse. So he feels no remorse in either case.”

Then Anāthapiṇḍika the householder went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him: “These five things, householder, are welcome, agreeable, pleasant, & hard to obtain in the world. Which five?

“Long life is welcome, agreeable, pleasant, & hard to obtain in the world.

“Beauty is welcome, agreeable, pleasant, & hard to obtain in the world.

“Happiness is welcome, agreeable, pleasant, & hard to obtain in the world.

“Status is welcome, agreeable, pleasant, & hard to obtain in the world.

“Rebirth in heaven is welcome, agreeable, pleasant, & hard to obtain in the world.

“Now, I tell you, these five things are not to be obtained by reason of prayers or wishes. If they were to be obtained by reason of prayers or wishes, who here would lack them? It’s not fitting for the disciple of the noble ones who desires long life to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires long life should follow the path of practice leading to long life. In so doing, he will attain long life, either human or divine.

“It’s not fitting for the disciple of the noble ones who desires beauty to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires beauty should follow the path of practice leading to beauty. In so doing, he will attain beauty, either human or divine.

“It’s not fitting for the disciple of the noble ones who desires happiness to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires happiness should follow the path of practice leading to happiness. In so doing, he will attain happiness, either human or divine.

“It’s not fitting for the disciple of the noble ones who desires status to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires status should follow the path of practice leading to status. In so doing, he will attain status, either human or divine.

“It’s not fitting for the disciple of the noble ones who desires rebirth in heaven to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires rebirth in heaven should follow the path of practice leading to rebirth in heaven. In so doing, he will attain rebirth in heaven.”

Once the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then King Pasenadi Kosala went to the Blessed One and, on arrival, having bowed down, sat to one side. Now, at that time Queen Mallikā died. Then a certain man went to the king and whispered in his ear: “Your majesty, Queen Mallikā has died.” When this was said, King Pasenadi Kosala sat there miserable, sick at heart, his shoulders drooping, his face down, brooding, at a loss for words. Then the Blessed One saw the king sitting there miserable, sick at heart… at a loss for words, and so said to him, “There are these five things, great king, that cannot be gotten by a contemplative, a brahman, a deva, a Māra, a Brahmā, or anyone at all in the world. Which five?

“‘May what is subject to aging not age.’ This is something that cannot be gotten by a contemplative, a brahman, a deva, a Māra, a Brahmā, or anyone at all in the world.

“‘May what is subject to illness not grow ill.’ This is something that cannot be gotten by a contemplative, a brahman, a deva, a Māra, a Brahmā, or anyone at all in the world.

“‘May what is subject to death not die.’ This is something that cannot be gotten by a contemplative, a brahman, a deva, a Māra, a Brahmā, or anyone at all in the world.

“‘May what is subject to ending not end.’ This is something that cannot be gotten by a contemplative, a brahman, a deva, a Māra, a Brahmā, or anyone at all in the world.

“‘May what is subject to destruction not be destroyed.’ This is something that cannot be gotten by a contemplative, a brahman, a deva, a Māra, a Brahmā, or anyone at all in the world.

“Now, it happens to an uninstructed run-of-the-mill person that something that is subject to aging ages. With the aging of what is subject to aging, he does not reflect: ‘It doesn’t happen only to me that what is subject to aging will age. To the extent that there are beings — past & future, passing away & re-arising — it happens to all of them that what is subject to aging will age. And if, with the aging of what is subject to aging, I were to sorrow, grieve, lament, beat my breast, & become distraught, food would not agree with me, my body would become unattractive, my affairs would go untended, my enemies would be gratified and my friends unhappy.’ So, with the aging of what is subject to aging, he sorrows, grieves, laments, beats his breast, & becomes distraught. This is called an uninstructed run-of-the-mill person pierced by the poisoned arrow of sorrow, tormenting himself.

“And further, it happens to an uninstructed run-of-the-mill person that something that is subject to illness grows ill… that something subject to death dies… that something subject to ending ends… that something subject to destruction is destroyed. With the destruction of what is subject to destruction, he does not reflect: ‘It doesn’t happen only to me that what is subject to destruction will be destroyed. To the extent that there are beings — past & future, passing away & re-arising — it happens to all of them that what is subject to destruction will be destroyed. And if, with the destruction of what is subject to destruction, I were to sorrow, grieve, lament, beat my breast, & become distraught, food would not agree with me, my body would become unattractive, my affairs would go untended, my enemies would be gratified and my friends unhappy.’ So, with the destruction of what is subject to destruction, he sorrows, grieves, laments, beats his breast, & becomes distraught. This is called an uninstructed run-of-the-mill person pierced by the poisoned arrow of sorrow, tormenting himself.

“Now, it happens to an instructed disciple of the noble ones that something that is subject to aging ages. With the aging of what is subject to aging, he reflects: ‘It doesn’t happen only to me that what is subject to aging will age. To the extent that there are beings — past & future, passing away & re-arising — it happens to all of them that what is subject to aging will age. And if, with the aging of what is subject to aging, I were to sorrow, grieve, lament, beat my breast, & become distraught, food would not agree with me, my body would become unattractive, my affairs would go untended, my enemies would be gratified and my friends unhappy.’ So, with the aging of what is subject to aging, he does not sorrow, grieve, or lament, does not beat his breast or become distraught. This is called an instructed disciple of the noble ones who has pulled out the poisoned arrow of sorrow pierced with which the uninstructed run-of-the-mill person torments himself. Sorrowless, arrowless, the disciple of the noble ones is totally unbound right within himself.

“And further, it happens to an instructed disciple of the noble ones that something that is subject to illness grows ill… that something subject to death dies… that something subject to ending ends… that something subject to destruction is destroyed. With the destruction of what is subject to destruction, he reflects: ‘It doesn’t happen only to me that what is subject to destruction will be destroyed. To the extent that there are beings — past & future, passing away & re-arising — it happens to all of them that what is subject to destruction will be destroyed. And if, with the destruction of what is subject to destruction, I were to sorrow, grieve, lament, beat my breast, & become distraught, food would not agree with me, my body would become unattractive, my affairs would go untended, my enemies would be gratified and my friends unhappy.’ So, with the destruction of what is subject to destruction, he does not sorrow, grieve, or lament, does not beat his breast or become distraught. This is called an instructed disciple of the noble ones who has pulled out the poisoned arrow of sorrow pierced with which the uninstructed run-of-the-mill person torments himself. Sorrowless, arrowless, the disciple of the noble ones is totally unbound right within himself.

“These are the five things, great king, that cannot be gotten by a contemplative, a brahman, a deva, a Māra, a Brahmā, or anyone at all in the world.”

On one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks, “Monks!”

“Yes, lord,” the monks responded to him.

The Blessed One said: “These five are obstacles, hindrances that overwhelm awareness and weaken discernment. Which five?

“Sensual desire is an obstacle, a hindrance that overwhelms awareness and weakens discernment. Ill will… Sloth & drowsiness… Restlessness & anxiety… Uncertainty is an obstacle, a hindrance that overwhelms awareness and weakens discernment. These are the five obstacles, hindrances that overwhelm awareness and weaken discernment. And when a monk has not abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is without strength and weak in discernment: For him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision — that is impossible.

“Suppose there were a river, flowing down from the mountains — going far, its current swift, carrying everything with it — and a man would open channels leading away from it on both sides, so that the current in the middle of the river would be dispersed, diffused, & dissipated; it wouldn’t go far, its current wouldn’t be swift, and it wouldn’t carry everything with it. In the same way, when a monk has not abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is without strength and weak in discernment: For him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision — that is impossible.

“Now, when a monk has abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is strong in discernment: For him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision — that is possible.

“Suppose there were a river, flowing down from the mountains — going far, its current swift, carrying everything with it — and a man would close the channels leading away from it on both sides, so that the current in the middle of the river would be undispersed, undiffused, & undissipated; it would go far, its current swift, carrying everything with it. In the same way, when a monk has abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is strong in discernment: For him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision — that is possible.”

“These are the five factors for exertion. Which five?

“There is the case where a monk has conviction, is convinced of the Tathāgata’s awakening: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’

“He is free from illness & discomfort, endowed with good digestion — not too cold, not too hot, of moderate strength — fit for exertion.

“He is neither fraudulent nor deceitful. He declares himself to the Teacher or to his observant companions in the holy life in line with what he actually is.

“He keeps his persistence aroused for abandoning unskillful qualities and taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities.

“He is discerning, endowed with discernment leading to the arising of the goal — noble, penetrating, leading to the right ending of stress.

“These are the five factors for exertion.”

“There are these five facts that one should reflect on often, whether one is a woman or a man, lay or ordained. Which five?

“‘I am subject to aging, have not gone beyond aging.’ This is the first fact that one should reflect on often.…

“‘I am subject to illness, have not gone beyond illness’.…

“‘I am subject to death, have not gone beyond death’.…

“‘I will grow different, separate from all that is dear & appealing to me’.…

“‘I am the owner of actions [kamma], heir to actions, born of actions, related through actions, and have actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir’.…

“These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained.

“Now, based on what line of reasoning should one often reflect… that ‘I am subject to aging, have not gone beyond aging’? There are beings who are intoxicated with a (typical) youth’s intoxication with youth. Because of that intoxication with youth, they conduct themselves in a bad way in body… in speech… and in mind. But when they often reflect on that fact, that youth’s intoxication with youth will either be entirely abandoned or grow weaker.…

“Now, based on what line of reasoning should one often reflect… that ‘I am subject to illness, have not gone beyond illness’? There are beings who are intoxicated with a (typical) healthy person’s intoxication with health. Because of that intoxication with health, they conduct themselves in a bad way in body…in speech…and in mind. But when they often reflect on that fact, that healthy person’s intoxication with health will either be entirely abandoned or grow weaker.…

“Now, based on what line of reasoning should one often reflect… that ‘I am subject to death, have not gone beyond death’? There are beings who are intoxicated with a (typical) living person’s intoxication with life. Because of that intoxication with life, they conduct themselves in a bad way in body…in speech…and in mind. But when they often reflect on that fact, that living person’s intoxication with life will either be entirely abandoned or grow weaker.…

“Now, based on what line of reasoning should one often reflect… that ‘I will grow different, separate from all that is dear & appealing to me’? There are beings who feel desire & passion for the things they find dear & appealing. Because of that passion, they conduct themselves in a bad way in body…in speech…and in mind. But when they often reflect on that fact, that desire & passion for the things they find dear & appealing will either be entirely abandoned or grow weaker.…

“Now, based on what line of reasoning should one often reflect… that ‘I am the owner of actions, heir to actions, born of actions, related through actions, and have actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir’? There are beings who conduct themselves in a bad way in body… in speech…and in mind. But when they often reflect on that fact, that bad conduct in body, speech, & mind will either be entirely abandoned or grow weaker.…

“Now, a disciple of the noble ones considers this: ‘I am not the only one subject to aging, who has not gone beyond aging. To the extent that there is the coming & going, passing away & rearising of beings, all beings are subject to aging, have not gone beyond aging.’ When he/she often reflects on this, the (factors of the) path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it, & cultivates it, the fetters are abandoned, the obsessions destroyed.

“Further, a disciple of the noble ones considers this: ‘I am not the only one subject to illness, who has not gone beyond illness’.… ‘I am not the only one subject to death, who has not gone beyond death’.… ‘I am not the only one who will grow different, separate from all that is dear & appealing to me’.…

“A disciple of the noble ones considers this: ‘I am not the only one who is the owner of actions, heir to actions, born of actions, related through actions, and have actions as my arbitrator; who — whatever I do, for good or for evil, to that will I fall heir. To the extent that there is the coming & going, passing away & rearising of beings, all beings are the owners of actions, heir to actions, born of actions, related through actions, and have actions as their arbitrator. Whatever they do, for good or for evil, to that will they fall heir.’ When he/she often reflects on this, the (factors of the) path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it, & cultivates it, the fetters are abandoned, the obsessions destroyed.”

“Monks, these five qualities are hard to find in one who has gone forth when old. Which five? It is hard to find one who has gone forth when old who is subtle, hard to find one who is consummate in his comportment, hard to find one who is learned, hard to find one who can teach the Dhamma, hard to find one who has mastered the Vinaya.”

“Monks, these five qualities are hard to find in one who has gone forth when old. Which five? It is hard to find one who has gone forth when old who is easy to instruct, hard to find one who grasps well what he has learned, hard to find one who learns with deference, hard to find one who can teach the Dhamma, hard to find one who has mastered the Vinaya.”

Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “‘One dwelling in the Dhamma, one dwelling in the Dhamma’: Thus it is said, lord. To what extent is a monk one dwelling in the Dhamma?”

“Monk, there is the case where a monk studies the Dhamma: dialogues, narratives of mixed prose & verse, explanations, verses, spontaneous exclamations [udāna], quotations [itivuttaka], birth stories [jātaka], amazing events, question & answer sessions [vedalla].[17] He spends the day in Dhamma-study. He neglects seclusion. He doesn’t devote himself to internal tranquility of awareness. This is called a monk keen on study, not one dwelling in the Dhamma.

“Then there is the case where a monk takes the Dhamma — as he has heard & studied it — and teaches it in detail to others. He spends the day in Dhamma-description. He neglects seclusion. He doesn’t devote himself to internal tranquility of awareness. This is called a monk keen on description, not one dwelling in the Dhamma.

“Then there is the case where a monk takes the Dhamma — as he has heard & studied it — and recites it in full detail. He spends the day in Dhamma-recitation. He neglects seclusion. He doesn’t devote himself to internal tranquility of awareness. This is called a monk keen on recitation, not one dwelling in the Dhamma.

“Then there is the case where a monk takes the Dhamma — as he has heard & studied it — and thinks about it, evaluates it, and examines it with his intellect. He spends the day in Dhamma-thinking. He neglects seclusion. He doesn’t devote himself to internal tranquility of awareness. This is called a monk keen on thinking, not one dwelling in the Dhamma.

“Then there is the case where a monk studies the Dhamma: dialogues, narratives of mixed prose & verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions. He doesn’t spend the day in Dhamma-study. He doesn’t neglect seclusion. He devotes himself to internal tranquility of awareness. This is called a monk dwelling in the Dhamma.

“Now, monk, I have taught you the one keen on study, the one keen on description, the one keen on recitation, the one keen on thinking, and the one dwelling in the Dhamma. Whatever a teacher should do — seeking the welfare of his disciples, out of sympathy for them — that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhāna, monk. Don’t be heedless. Don’t later fall into regret. This is our message to you.”

Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “‘One dwelling in the Dhamma, one dwelling in the Dhamma’: Thus it is said, lord. To what extent is a monk one dwelling in the Dhamma?”

“Monk, there is the case where a monk studies the Dhamma: dialogues, narratives of mixed prose & verse, explanations, verses, spontaneous exclamations [udāna], quotations [itivuttaka], birth stories [jātaka], amazing events, question & answer sessions [vedalla].[18] He spends the day in Dhamma-study. He neglects seclusion. He doesn’t, with his discernment, discern [the Dhamma’s] higher meaning/goal. This is called a monk keen on study, not one dwelling in the Dhamma.

“Then there is the case where a monk takes the Dhamma — as he has heard & studied it — and teaches it in detail to others. He spends the day in Dhamma-description. He neglects seclusion. He doesn’t, with his discernment, discern [the Dhamma’s] higher meaning/goal. This is called a monk keen on description, not one dwelling in the Dhamma.

“Then there is the case where a monk takes the Dhamma —as he has heard & studied it — and recites it in full detail. He spends the day in Dhamma-recitation. He neglects seclusion. He doesn’t, with his discernment, discern [the Dhamma’s] higher meaning/goal. This is called a monk keen on recitation, not one dwelling in the Dhamma.

“Then there is the case where a monk takes the Dhamma — as he has heard & studied it — and thinks about it, evaluates it, and examines it with his intellect. He spends the day in Dhamma-thinking. He neglects seclusion. He doesn’t, with his discernment, discern [the Dhamma’s] higher meaning/goal. This is called a monk keen on thinking, not one dwelling in the Dhamma.

“Then there is the case where a monk studies the Dhamma: dialogues, narratives of mixed prose & verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions. He doesn’t spend the day in Dhamma-study. He doesn’t neglect seclusion. With his discernment, he discerns [the Dhamma’s] higher meaning/goal. This is called a monk dwelling in the Dhamma.

“Now, monk, I have taught you the one keen on study, the one keen on description, the one keen on recitation, the one keen on thinking, and the one dwelling in the Dhamma. Whatever a teacher should do — seeking the welfare of his disciples, out of sympathy for them — that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhāna, monk. Don’t be heedless. Don’t later fall into regret. This is our message to you.”

“Monks, there are these five types of warriors who can be found existing in the world. Which five?

“There is the case of a warrior who, on seeing a cloud of dust (stirred up by the enemy army), falters, faints, doesn’t steel himself, can’t engage in the battle. Some warriors are like this. This is the first type of warrior who can be found existing in the world.

“Then there is the warrior who can handle the cloud of dust, but on seeing the top of the enemy’s banner, he falters, faints, doesn’t steel himself, can’t engage in the battle. Some warriors are like this. This is the second type of warrior who can be found existing in the world.

“Then there is the warrior who can handle the cloud of dust & the top of the enemy’s banner, but on hearing the tumult (of the approaching forces), he falters, faints, doesn’t steel himself, can’t engage in the battle. Some warriors are like this. This is the third type of warrior who can be found existing in the world.

“Then there is the warrior who can handle the cloud of dust, the top of the enemy’s banner, & the tumult, but when in hand-to-hand combat he is struck and falls wounded. Some warriors are like this. This is the fourth type of warrior who can be found existing in the world.

“Then there is the warrior who can handle the cloud of dust, the top of the enemy’s banner, the tumult, & the hand-to-hand combat. On winning the battle, victorious in battle, he comes out at the very head of the battle. Some warriors are like this. This is the fifth type of warrior who can be found existing in the world.

“These are the five types of warriors who can be found existing in the world.

“In the same way, monks, there are these five warrior-like individuals who can be found existing among the monks. Which five?

[1] “There is the case of the monk who, on seeing a cloud of dust, falters, faints, doesn’t steel himself, can’t continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. What is the cloud of dust for him? There is the case of the monk who hears, ‘In that village or town over there is a woman or girl who is shapely, good-looking, charming, endowed with the foremost lotus-like complexion.’ On hearing this, he falters, faints, doesn’t steel himself, can’t continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. That, for him, is the cloud of dust. This individual, I tell you, is like the warrior who, on seeing a cloud of dust, falters, faints, doesn’t steel himself, can’t engage in the battle. Some individuals are like this. This is the first type of warrior-like individual who can be found existing among the monks.

[2] “And further, there is the case of the monk who can handle the cloud of dust, but on seeing the top of the enemy’s banner, he falters, faints, doesn’t steel himself, can’t continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. What is the top of the banner for him? There is the case of the monk who not only hears that ‘In that village or town over there is a woman or girl who is shapely, good-looking, charming, endowed with the foremost lotus-like complexion.’ He sees for himself that in that village or town over there is a woman or girl who is shapely, good-looking, charming, endowed with the foremost lotus-like complexion. On seeing her, he falters, faints, doesn’t steel himself, can’t continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. That, for him, is the top of the banner. This individual, I tell you, is like the warrior who can handle the cloud of dust, but on seeing the top of the enemy’s banner, he falters, faints, doesn’t steel himself, can’t engage in the battle. Some individuals are like this. This is the second type of warrior-like individual who can be found existing among the monks.

[3] “And further, there is the case of the monk who can handle the cloud of dust & the top of the enemy’s banner, but on hearing the tumult (of the approaching forces), he falters, faints, doesn’t steel himself, can’t continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. What is the tumult for him? There is the case of the monk who has gone to the wilderness, to the foot of a tree, or to an empty building. A woman approaches him and giggles at him, calls out to him, laughs aloud, & teases him. On being giggled at, called out to, laughed at, & teased by the woman, he falters, faints, doesn’t steel himself, can’t continue in the holy life. Declaring his weakness in the training, he leaves the training and returns to the lower life. That, for him, is the tumult. This individual, I tell you, is like the warrior who can handle the cloud of dust & the top of the enemy’s banner, but on hearing the tumult he falters, faints, doesn’t steel himself, can’t engage in the battle. Some individuals are like this. This is the third type of warrior-like individual who can be found existing among the monks.

[4] “And further, there is the case of the monk who can handle the cloud of dust, the top of the enemy’s banner, & the tumult, but when in hand-to-hand combat he is struck and falls wounded. What is the hand-to-hand combat for him? There is the case of the monk who has gone to the wilderness, to the foot of a tree, or to an empty building. A woman approaches him and sits down right next to him, lies down right next to him, throws herself all over him. When she sits down right next to him, lies down right next to him, and throws herself all over him, he — without renouncing the training, without declaring his weakness — engages in sexual intercourse. This, for him, is hand-to-hand combat. This individual, I tell you, is like the warrior who can handle the cloud of dust, the top of the enemy’s banner, & the tumult, but when in hand-to-hand combat he is struck and falls wounded. Some individuals are like this. This is the fourth type of warrior-like individual who can be found existing among the monks.

[5] “And further, there is the case of the monk who can handle the cloud of dust, the top of the enemy’s banner, the tumult, & hand-to-hand combat. On winning the battle, victorious in battle, he comes out at the very head of the battle. What is victory in the battle for him? There is the case of the monk who has gone to the wilderness, to the foot of a tree, or to an empty dwelling. A woman approaches him and sits down right next to him, lies down right next to him, throws herself all over him. When she sits down right next to him, lies down right next to him, and throws herself all over him, he extricates himself, frees himself, and goes off where he will.

“He resorts to a secluded dwelling place: the wilderness, the foot of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a haystack. Having gone to the wilderness, the foot of a tree, or an empty building, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.

“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will & anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will & anger. Abandoning sloth & drowsiness, he dwells with an awareness devoid of sloth & drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth & drowsiness. Abandoning restlessness & anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness & anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful qualities. He cleanses his mind of uncertainty.

“Having abandoned these five hindrances, corruptions of awareness that weaken discernment, then — quite secluded from sensuality, secluded from unskillful qualities — he enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.

“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, he directs and inclines it to the knowledge of the ending of the effluents. He discerns, as it has come to be, that ‘This is stress … This is the origination of stress … This is the cessation of stress … This is the way leading to the cessation of stress … These are effluents … This is the origination of effluents … This is the cessation of effluents … This is the way leading to the cessation of effluents.’ His heart, thus knowing, thus seeing, is released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

“This, for him, is victory in the battle. This individual, I tell you, is like the warrior who can handle the cloud of dust, the top of the enemy’s banner, the tumult, & hand-to-hand combat. On winning the battle, victorious in battle, he comes out at the very head of the battle. Some individuals are like this. This is the fifth type of warrior-like individual who can be found existing among the monks.

“These are the five warrior-like individuals who can be found existing among the monks.”

“Monks, there are these five types of warriors who can be found existing in the world. Which five?

“There is the case of a warrior who — taking his sword & shield, strapping on his bow & quiver — goes down into the thick of battle. There in the battle he strives & makes effort. But while he is striving & making an effort, his opponents strike him down and finish him off. Some warriors are like this. This is the first type of warrior who can be found existing in the world.

“And further, there is the warrior who — taking his sword & shield, strapping on his bow & quiver — goes down into the thick of battle. There in the battle he strives & makes effort. But while he is striving & making an effort, his opponents wound him. He gets carried out and taken to his relatives. But while he is being taken to his relatives, before he has reached them he dies along the way. Some warriors are like this. This is the second type of warrior who can be found existing in the world.

“And further, there is the warrior who — taking his sword & shield, strapping on his bow & quiver — goes down into the thick of battle. There in the battle he strives & makes effort. But while he is striving & making an effort, his opponents wound him. He gets carried out and taken to his relatives, who nurse him and care for him, but he dies of that injury. Some warriors are like this. This is the third type of warrior who can be found existing in the world.

“And further, there is the warrior who — taking his sword & shield, strapping on his bow & quiver — goes down into the thick of battle. There in the battle he strives & makes effort. But while he is striving & making an effort, his opponents wound him. He gets carried out and taken to his relatives. His relatives nurse him and care for him, and he recovers from his injury. Some warriors are like this. This is the fourth type of warrior who can be found existing in the world.

“And further, there is the warrior who — taking his sword & shield, strapping on his bow & quiver — goes down into the thick of battle. On winning the battle, victorious in battle, he comes out at the very head of the battle. Some warriors are like this. This is the fifth type of warrior who can be found existing in the world.

“These are the five types of warriors who can be found existing in the world.

“In the same way, monks, there are these five warrior-like individuals who can be found existing among the monks. Which five?

[1] “There is the case of the monk who dwells in dependence on a certain village or town. Early in the morning, having adjusted his lower robe and carrying his bowl & outer robe, he goes into the village or town for alms — with his body, speech, & mind unprotected, with mindfulness unestablished, with his sense faculties unguarded. There he sees a woman improperly dressed or half-naked. As he sees her improperly dressed or half-naked, lust ravages his mind. With his mind ravaged by lust, he — without renouncing the training, without declaring his weakness — engages in sexual intercourse. This individual, I tell you, is like the warrior who — taking his sword & shield, strapping on his bow & quiver — goes down into the thick of battle. There in the battle he strives & makes effort. But while he is striving & making an effort, his opponents strike him down and finish him off. Some individuals are like this. This is the first type of warrior-like individual who can be found existing among the monks.

[2] “And further, there is the case of the monk who dwells in dependence on a certain village or town. Early in the morning, having adjusted his lower robe and carrying his bowl & outer robe, he goes into the village or town for alms — with his body, speech, & mind unprotected, with mindfulness unestablished, with his sense faculties unguarded. There he sees a woman improperly dressed or half-naked. As he sees her improperly dressed or half-naked, lust ravages his mind. With his mind ravaged by lust, he burns in body & mind. The thought occurs to him: ‘What if I were to go to the monastery and tell the monks: “Friends, I am assailed by lust, overcome by lust. I can’t continue in the holy life. Declaring my weakness in the training, renouncing the training, I will return to the lower life.”’ He heads toward the monastery, but before he arrives there, along the way, he declares his weakness in the training, renounces the training, and returns to the lower life. This individual, I tell you, is like the warrior who — taking his sword & shield, strapping on his bow & quiver — goes down into the thick of battle. There in the battle he strives & makes effort. But while he is striving & making an effort, his opponents wound him. He gets carried out and taken to his relatives. But while he is being taken to his relatives, before he has reached them he dies along the way. Some individuals are like this. This is the second type of warrior-like individual who can be found existing among the monks.

[3] “And further, there is the case of the monk who dwells in dependence on a certain village or town. Early in the morning, having adjusted his lower robe and carrying his bowl & outer robe, he goes into the village or town for alms — with his body, speech, & mind unprotected, with mindfulness unestablished, with his sense faculties unguarded. There he sees a woman improperly dressed or half-naked. As he sees her improperly dressed or half-naked, lust ravages his mind. With his mind ravaged by lust, he burns in body & mind. The thought occurs to him: ‘What if I were to go to the monastery and tell the monks: “Friends, I am assailed by lust, overcome by lust. I can’t continue in the holy life. Declaring my weakness in the training, renouncing the training, I will return to the lower life.”’ Going to the monastery, he tells the monks, ‘Friends, I am assailed by lust, overcome by lust. I can’t continue in the holy life. Declaring my weakness in the training, renouncing the training, I will return to the lower life.’

“Then his companions in the holy life admonish & instruct him, ‘Friend, the Blessed One has said that sensual pleasures are of little satisfaction, of much stress, much despair, & greater drawbacks. The Blessed One has compared sensual pleasures to a chain of bones — of much stress, much despair, & greater drawbacks. He has compared sensual pleasures to a lump of flesh… a grass torch… a pit of glowing embers… a dream… borrowed goods… the fruits of a tree… a slaughterhouse… spears & swords… a poisonous snake — of much stress, much despair, & greater drawbacks.[19] Find delight, friend, in the holy life. Don’t declare your weakness in the training, renounce the training, or return to the lower life.’

“Thus admonished & instructed by his companions in the holy life, he says, ‘Even though the Blessed One has said that sensual pleasures are of little satisfaction, of much stress, much despair, & greater drawbacks, still I can’t continue in the holy life. Declaring my weakness in the training, renouncing the training, I will return to the lower life.’ So he declares his weakness in the training, renounces the training, and returns to the lower life. This individual, I tell you, is like the warrior who — taking his sword & shield, strapping on his bow & quiver — goes down into the thick of battle. There in the battle he strives & makes effort. But while he is striving & making an effort, his opponents wound him. He gets carried out and taken to his relatives, who nurse him and care for him, but he dies of that injury. Some individuals are like this. This is the third type of warrior-like individual who can be found existing among the monks.

[4] “And further, there is the case of the monk who dwells in dependence on a certain village or town. Early in the morning, having adjusted his lower robe and carrying his bowl & outer robe, he goes into the village or town for alms — with his body, speech, & mind unprotected, with mindfulness unestablished, with his sense faculties unguarded. There he sees a woman improperly dressed or half-naked. As he sees her improperly dressed or half-naked, lust ravages his mind. With his mind ravaged by lust, he burns in body & mind. The thought occurs to him: ‘What if I were to go to the monastery and tell the monks: “Friends, I am assailed by lust, overcome by lust. I can’t continue in the holy life. Declaring my weakness in the training, renouncing the training, I will return to the lower life.”’ Going to the monastery, he tells the monks, ‘Friends, I am assailed by lust, overcome by lust. I can’t continue in the holy life. Declaring my weakness in the training, renouncing the training, I will return to the lower life.’

“Then his companions in the holy life admonish & instruct him, ‘Friend, the Blessed One has said that sensual pleasures are of little satisfaction, of much stress, much despair, & greater drawbacks. The Blessed One has compared sensual pleasures to a chain of bones — of much stress, much despair, & greater drawbacks. He has compared sensual pleasures to a lump of flesh… a grass torch… a pit of glowing embers… a dream… borrowed goods… the fruits of a tree… a slaughterhouse… spears & swords… a poisonous snake — of much stress, much despair, & greater drawbacks. Find delight, friend, in the holy life. Don’t declare your weakness in the training, renounce the training, or return to the lower life.’

“Thus admonished & instructed by his companions in the holy life, he responds, ‘I will strive, friends. I will remember.[20] I will find delight in the holy life. I won’t yet declare my weakness in the training, renounce the training, or return to the lower life.’ This individual, I tell you, is like the warrior who — taking his sword & shield, strapping on his bow & quiver — goes down into the thick of battle. There in the battle he strives & makes effort. But while he is striving & making an effort, his opponents wound him. He gets carried out and taken to his relatives, who nurse him and care for him, and he recovers from his injury. Some individuals are like this. This is the fourth type of warrior-like individual who can be found existing among the monks.

[5] “And further, there is the case of the monk who dwells in dependence on a certain village or town. Early in the morning, having adjusted his lower robe and carrying his bowl & outer robe, he goes into the village or town for alms — with his body, speech, & mind protected, with mindfulness established, with his sense faculties guarded. On seeing a form with the eye, does not grasp at any theme or particulars by which — if he were to dwell without restraint over the faculty of the eye—evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye.

“On hearing a sound with the ear.…

“On smelling an aroma with the nose.…

“On tasting a flavor with the tongue.…

“On touching a tactile sensation with the body.…

“On cognizing an idea with the intellect, he does not grasp at any theme or particulars by which — if he were to dwell without restraint over the faculty of the intellect — evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the intellect. He achieves restraint with regard to the faculty of the intellect.

“Returning from his alms round, after his meal, he resorts to a secluded dwelling place: the wilderness, the foot of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a haystack. Having gone to the wilderness, the foot of a tree, or an empty building, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.

“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will & anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will & anger. Abandoning sloth & drowsiness, he dwells with an awareness devoid of sloth & drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth & drowsiness. Abandoning restlessness & anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness & anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful qualities. He cleanses his mind of uncertainty.

“Having abandoned these five hindrances, corruptions of awareness that weaken discernment, then — quite secluded from sensuality, secluded from unskillful qualities — he enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.

“With his mind thus concentrated, purified, & bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, he directs and inclines it to the knowledge of the ending of the effluents. He discerns, as it has come to be, that ‘This is stress … This is the origination of stress … This is the cessation of stress … This is the way leading to the cessation of stress … These are effluents … This is the origination of effluents … This is the cessation of effluents … This is the way leading to the cessation of effluents.’ His heart, thus knowing, thus seeing, is released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

“This individual, I tell you, is like the warrior who — taking his sword & shield, strapping on his bow & quiver — goes down into the thick of battle. On winning the battle, victorious in battle, he comes out at the very head of the battle. Some individuals are like this. This is the fifth type of warrior-like individual who can be found existing among the monks.

“These are the five warrior-like individuals who can be found existing among the monks.”

“Monks, these five future dangers are just enough, when considered, for a monk living in the wilderness — heedful, ardent, & resolute — to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. Which five?

“There is the case where a monk living in the wilderness reminds himself of this: ‘I am now living alone in the wilderness. While I am living alone in the wilderness a snake might bite me, a scorpion might sting me, a centipede might bite me. That would be how my death would come about. That would be an obstruction for me. So let me make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.’

“This is the first future danger that is just enough, when considered, for a monk living in the wilderness — heedful, ardent, & resolute — to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.

“And further, the monk living in the wilderness reminds himself of this: ‘I am now living alone in the wilderness. While I am living alone in the wilderness, stumbling, I might fall; my food, digested, might trouble me; my bile might be provoked, my phlegm… piercing wind forces (in the body) might be provoked. That would be how my death would come about. That would be an obstruction for me. So let me make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.’

“This is the second future danger that is just enough, when considered, for a monk living in the wilderness — heedful, ardent, & resolute — to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.

“And further, the monk living in the wilderness reminds himself of this: ‘I am now living alone in the wilderness. While I am living alone in the wilderness, I might meet up with vicious beasts: a lion or a tiger or a leopard or a bear or a hyena. They might take my life. That would be how my death would come about. That would be an obstruction for me. So let me make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.’

“This is the third future danger that is just enough, when considered, for a monk living in the wilderness — heedful, ardent, & resolute — to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.

“And further, the monk living in the wilderness reminds himself of this: ‘I am now living alone in the wilderness. While I am living alone in the wilderness, I might meet up with youths on their way to committing a crime or on their way back. They might take my life. That would be how my death would come about. That would be an obstruction for me. So let me make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.’

“This is the fourth future danger that is just enough, when considered, for a monk living in the wilderness — heedful, ardent, & resolute — to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.

“And further, the monk living in the wilderness reminds himself of this: ‘I am now living alone in the wilderness. And in the wilderness are vicious non-human beings [spirits]. They might take my life. That would be how my death would come about. That would be an obstruction for me. So let me make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.’

“This is the fifth future danger that is just enough, when considered, for a monk living in the wilderness — heedful, ardent, & resolute — to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.

“These are the five future dangers that are just enough, when considered, for a monk living in the wilderness — heedful, ardent, & resolute — to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.”

“Monks, these five future dangers are just enough, when considered, for a monk — heedful, ardent, & resolute — to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. Which five?

“There is the case where a monk reminds himself of this: ‘At present I am young, black-haired, endowed with the blessings of youth in the first stage of life. The time will come, though, when this body is beset by old age. When one is overcome with old age & decay, it is not easy to pay attention to the Buddha’s teachings. It is not easy to reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let me first make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized, so that — endowed with that Dhamma — I will live in peace even when old.’

“This is the first future danger that is just enough, when considered, for a monk — heedful, ardent, & resolute — to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.

“And further, the monk reminds himself of this: ‘At present I am free from illness & discomfort, endowed with good digestion: not too cold, not too hot, of medium strength & tolerance. The time will come, though, when this body is beset with illness. When one is overcome with illness, it is not easy to pay attention to the Buddha’s teachings. It is not easy to reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let me first make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized, so that — endowed with that Dhamma — I will live in peace even when ill.’

“This is the second future danger that is just enough, when considered, for a monk — heedful, ardent, & resolute — to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.

“And further, the monk reminds himself of this: ‘At present food is plentiful, alms are easy to come by. It is easy to maintain oneself by gleanings & patronage. The time will come, though, when there is famine: Food is scarce, alms are hard to come by, and it is not easy to maintain oneself by gleanings & patronage. When there is famine, people will congregate where food is plentiful. There they will live packed & crowded together. When one is living packed & crowded together, it is not easy to pay attention to the Buddha’s teachings. It is not easy to reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let me first make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized, so that — endowed with that Dhamma — I will live in peace even when there is famine.’

“This is the third future danger that is just enough, when considered, for a monk — heedful, ardent, & resolute — to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.

“And further, the monk reminds himself of this: ‘At present people are in harmony, on friendly terms, without quarreling, like milk mixed with water, viewing one another with eyes of affection. The time will come, though, when there is danger & an invasion of savage tribes. Taking power, they will surround the countryside. When there is danger, people will congregate where it is safe. There they will live packed & crowded together. When one is living packed & crowded together, it is not easy to pay attention to the Buddha’s teachings. It is not easy to reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let me first make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized, so that — endowed with that Dhamma — I will live in peace even when there is danger.’

“This is the fourth future danger that is just enough, when considered, for a monk — heedful, ardent, & resolute — to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.

“And further, the monk reminds himself of this: ‘At present the Saṅgha — in harmony, on friendly terms, without quarreling — lives in comfort with a single recitation. The time will come, though, when the Saṅgha splits. When the Saṅgha is split, it is not easy to pay attention to the Buddha’s teachings. It is not easy to reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let me first make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized, so that — endowed with that Dhamma — I will live in peace even when the Saṅgha is split.’

“This is the fifth future danger that is just enough, when considered, for a monk — heedful, ardent, & resolute — to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.

“These are the five future dangers that are just enough, when considered, for a monk — heedful, ardent, & resolute — to live for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.”

“Monks, these five future dangers, unarisen at present, will arise in the future. Be alert to them and, being alert, work to get rid of them. Which five?

“There will be, in the course of the future, monks undeveloped in body,[21] undeveloped in virtue, undeveloped in mind,[22] undeveloped in discernment. They — being undeveloped in body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment — will give full ordination to others and will not be able to discipline them in heightened virtue, heightened mind, heightened discernment. These too will then be undeveloped in body… virtue… mind… discernment. They — being undeveloped in body… virtue… mind… discernment — will give full ordination to still others and will not be able to discipline them in heightened virtue, heightened mind, heightened discernment. These too will then be undeveloped in body… virtue… mind… discernment. Thus from corrupt Dhamma comes corrupt Vinaya; from corrupt Vinaya, corrupt Dhamma.

“This, monks, is the first future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“And further, there will be in the course of the future monks undeveloped in body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment. They—being undeveloped in body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment — will take on others as students and won’t be able to discipline them in heightened virtue, heightened mind, heightened discernment. These too will then be undeveloped in body… virtue… mind… discernment. They — being undeveloped in body… virtue… mind… discernment—will take on still others as students and won’t be able to discipline them in heightened virtue, heightened mind, heightened discernment. These too will then be undeveloped in body… virtue… mind… discernment. Thus from corrupt Dhamma comes corrupt Vinaya; from corrupt Vinaya, corrupt Dhamma.

“This, monks, is the second future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“And further, there will be in the course of the future monks undeveloped in body… virtue… mind… discernment. They — being undeveloped in body… virtue… mind… discernment — when giving a talk on higher Dhamma or a talk composed of questions & answers, will alight on a dark mental quality without realizing it. Thus from corrupt Dhamma comes corrupt Vinaya; from corrupt Vinaya, corrupt Dhamma.

“This, monks, is the third future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“And further, there will be in the course of the future monks undeveloped in body… virtue… mind… discernment. They — being undeveloped in body… virtue.… mind… discernment — will not listen when discourses that are words of the Tathāgata — deep, deep in their meaning, transcendent, connected with emptiness — are being recited. They will not lend ear, will not set their hearts on knowing them, will not regard these teachings as worth grasping or mastering. But they will listen when discourses that are literary works — the works of poets, artful in sound, artful in rhetoric, the work of outsiders, words of disciples — are recited. They will lend ear and set their hearts on knowing them. They will regard these teachings as worth grasping & mastering. Thus from corrupt Dhamma comes corrupt Vinaya; from corrupt Vinaya, corrupt Dhamma.

“This, monks, is the fourth future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“And further, there will be in the course of the future monks undeveloped in body… virtue… mind… discernment. They — being undeveloped in body… virtue… mind… discernment — will become elders living in luxury, lethargic, foremost in falling back, shirking the duties of solitude. They will not make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. They will become an example for later generations, who will become luxurious in their living, lethargic, foremost in falling back, shirking the duties of solitude, and who will not make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. Thus from corrupt Dhamma comes corrupt Vinaya; from corrupt Vinaya, corrupt Dhamma.

“This, monks, is the fifth future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“Monks, these five future dangers, unarisen at present, will arise in the future. Be alert to them and, being alert, work to get rid of them. Which five?

“There will be, in the course of the future, monks desirous of fine robes. They, desirous of fine robes, will neglect the practice of wearing cast-off cloth; will neglect isolated forest & wilderness dwellings; will move to towns, cities, & royal capitals, taking up residence there. For the sake of a robe they will do many kinds of unseemly, inappropriate things.

“This, monks, is the first future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“And further, in the course of the future there will be monks desirous of fine food. They, desirous of fine food, will neglect the practice of going for alms; will neglect isolated forest & wilderness dwellings; will move to towns, cities, & royal capitals, taking up residence there and searching out the tip-top tastes with the tip of the tongue. For the sake of food they will do many kinds of unseemly, inappropriate things.

“This, monks, is the second future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“And further, in the course of the future there will be monks desirous of fine lodgings. They, desirous of fine lodgings, will neglect the practice of living in the wilds; will neglect isolated forest & wilderness dwellings; will move to towns, cities, & royal capitals, taking up residence there. For the sake of lodgings they will do many kinds of unseemly, inappropriate things.

“This, monks, is the third future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“And further, in the course of the future there will be monks who will live in close association with nuns, female trainees, & female novices. As they interact with nuns, female trainees, & female novices, they can be expected either to lead the holy life dissatisfied or to fall into one of the defiling offenses, leaving the training, returning to a lower way of life.

“This, monks, is the fourth future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“And further, in the course of the future there will be monks who will live in close association with monastery attendants & novices. As they interact with monastery attendants & novices, they can be expected to live committed to many kinds of stored-up possessions and to making large boundary posts for fields & crops.

“This, monks, is the fifth future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“These, monks, are the five future dangers, unarisen at present, that will arise in the future. Be alert to them and, being alert, work to get rid of them.”

“Endowed with five qualities, a monk pursuing mindfulness of breathing will in no long time penetrate the Unprovoked (release).[25] Which five?

“He is a person who imposes only a little (on others): one of few duties & projects, easy to support, easily contented with the requisites of life.

“He is a person who eats only a little food, committed to not indulging his stomach.

“He is a person of only a little sloth, committed to wakefulness.

“He is a person of much learning, who has retained what he heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that — in their meaning & expression — proclaim the holy life that is entirely complete & pure: those he has listened to often, retained, discussed, accumulated, examined with his mind, and well-penetrated in terms of his views.

“He reflects on the mind as it is released.[26]

“Endowed with these five qualities, a monk pursuing mindfulness of breathing will in no long time penetrate the Unprovoked.”

“Endowed with five qualities, a monk pursuing mindfulness of breathing will in no long time penetrate the Unprovoked (release). Which five?

“He is a person who imposes only a little (on others): one of few duties & projects, easy to support, easily contented with the requisites of life.

“He is a person who eats only a little food, committed to not indulging his stomach.

“He is a person of only a little sloth, committed to wakefulness.

“He gets to hear at will, easily & without difficulty, talk that is truly sobering & conducive to the opening of awareness: talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release.

“He reflects on the mind as it is released.

“Endowed with these five qualities, a monk pursuing mindfulness of breathing will in no long time penetrate the Unprovoked.”

“Endowed with five qualities, a monk pursuing mindfulness of breathing will in no long time penetrate the Unprovoked (release). Which five?

“He is a person who imposes only a little (on others): one of few duties & projects, easy to support, easily contented with the requisites of life.

“He is a person who eats only a little food, committed to not indulging his stomach.

“He is a person of only a little sloth, committed to wakefulness.

“He lives in the wilderness, in an isolated dwelling place.

“He reflects on the mind as it is released.

“Endowed with these five qualities, a monk pursuing mindfulness of breathing will in no long time penetrate the Unprovoked.”

“Monks, the lion, the king of beasts, leaves his lair in the evening. Having left his lair, he stretches himself. Having stretched himself, he looks all around the four directions. Having looked all around the four directions, he roars his lion’s roar three times. Having roared his lion’s roar three times, he heads out for game. When he gives a blow to an elephant, he gives the blow attentively, not inattentively. When he gives a blow to a buffalo… to a cow… to a leopard, he gives the blow attentively, not inattentively. When he gives a blow to small animals, even to hares & cats, he gives the blow attentively, not inattentively. Why is that? [He thinks,] ‘May the skill I’ve acquired not be lost.’

“‘Lion,’ monks, is a synonym for the Tathāgata, worthy & rightly self-awakened. When the Tathāgata teaches the Dhamma to his assembly, that is his lion’s roar. When the Tathāgata teaches the Dhamma to monks, he teaches the Dhamma attentively, not inattentively. When the Tathāgata teaches the Dhamma to nuns… to male lay followers… to female lay followers, he teaches the Dhamma attentively, not inattentively. When the Tathāgata teaches the Dhamma to run-of-the-mill people — even to beggars & hunters of fowl — he teaches the Dhamma attentively, not inattentively. Why is that? The Tathāgata is one who respects the Dhamma, reveres the Dhamma.”

On one occasion the Blessed One was staying near Kosambī in Ghosita’s monastery. Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “To what extent, lord, might one, when living with the Saṅgha of monks, live comfortably?”

“Ānanda, when a monk is himself consummate in virtue, but is not one who confronts another with regard to heightened virtue, it’s to this extent that, when living with the Saṅgha of monks, he might live comfortably.”

“Would there be another way, lord, in which, when living with the Saṅgha of monks, one might live comfortably?”

“There would, Ānanda,” the Blessed One said. “When a monk is himself consummate in virtue, but is not one who confronts another with regard to heightened virtue, and when he keeps watch over himself but does not keep watch over others, it’s to this extent that, when living with the Saṅgha of monks, he might live comfortably.”

“Would there be another way, lord, in which, when living with the Saṅgha of monks, one might live comfortably?”

“There would, Ānanda,” the Blessed One said. “When a monk is himself consummate in virtue, but is not one who confronts another with regard to heightened virtue; when he keeps watch over himself but does not keep watch over others; and when he is little-known but is not agitated over his lack of renown, it’s to this extent that, when living with the Saṅgha of monks, he might live comfortably.”

“Would there be another way, lord, in which, when living with the Saṅgha of monks, one might live comfortably?”

“There would, Ānanda,” the Blessed One said. “When a monk is himself consummate in virtue, but is not one who confronts another with regard to heightened virtue; when he keeps watch over himself but does not keep watch over others; when he is little-known but is not agitated over his lack of renown; and when he can attain as he likes, without difficulty, without trouble, the four jhānas that are heightened mind-states and pleasant abidings in the here-&-now, it’s to this extent that, when living with the Saṅgha of monks, he might live comfortably.”

“Would there be another way, lord, in which, when living with the Saṅgha of monks, one might live comfortably?”

“There would, Ānanda,” the Blessed One said. “When a monk is himself consummate in virtue, but is not one who confronts another with regard to heightened virtue; when he keeps watch over himself but does not keep watch over others; when he is little-known but is not agitated over his lack of renown; when he can attain as he likes, without difficulty, without trouble, the four jhānas that are heightened mind-states and pleasant abidings in the here-&-now; and when — with the ending of effluents — he enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized it for himself right in the here & now, it’s to this extent that, when living with the Saṅgha of monks, he might live comfortably. And I tell you, Ānanda, as for any other comfortable abiding higher or more sublime than this, there is none.”

“Endowed with five qualities, monks, a monk is one of the four directions. Which five?

“There is the case where a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults.

“He has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that — in their meaning & expression — proclaim the holy life that is entirely perfect, surpassingly pure: Those he has listened to often, retained, discussed, accumulated, examined with his mind, & well-penetrated in terms of his views.

“He is content with any old robe cloth at all, any old alms food, any old lodging, any old medicinal requisites for curing sickness at all.

“He attains — whenever he wants, without strain, without difficulty — the four jhānas that are heightened mental states, pleasant abidings in the here & now.

“He — with the ending of effluents — remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now.

“Endowed with these five qualities, monks, a monk is one of the four directions.”

“Endowed with five qualities, monks, a monk is fit to resort to isolated dwellings in the wilderness & in forest groves. Which five?

“There is the case where a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults.

“He has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that — in their meaning & expression — proclaim the holy life that is entirely perfect, surpassingly pure: Those he has listened to often, retained, discussed, accumulated, examined with his mind, & well-penetrated in terms of his views.

“He keeps his persistence aroused for abandoning unskillful qualities and for taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities.

“He attains — whenever he wants, without strain, without difficulty — the four jhānas that are heightened mental states, pleasant abidings in the here & now.

“He — with the ending of effluents — remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now.

“Endowed with these five qualities, monks, a monk is fit to resort to isolated dwellings in the wilderness & in forest groves.”

On one occasion the Blessed One was staying among the Magadhans at Andhakavinda. Then Ven. Ānanda went to him and, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, “Ānanda, the new monks — those who have not long gone forth, who are newcomers in this Dhamma & Vinaya — should be encouraged, exhorted, and established in these five things. Which five?

“‘Come, friends, be virtuous. Dwell restrained in accordance with the Pāṭimokkha, consummate in your behavior & sphere of activity. Train yourselves, having undertaken the training rules, seeing danger in the slightest faults.’ Thus they should be encouraged, exhorted, & established in restraint in accordance with the Pāṭimokkha.

“‘Come, friends, dwell with your sense faculties guarded, with mindfulness as your protector, with mindfulness as your chief, with your intellect self-protected, endowed with an awareness protected by mindfulness.’ Thus they should be encouraged, exhorted, & established in restraint of the senses.

“‘Come, friends, speak only a little, place limits on your conversation.’ Thus they should be encouraged, exhorted, & established in limited conversation.

“‘Come, friends, dwell in the wilderness. Resort to remote wilderness & forest dwellings.’ Thus they should be encouraged, exhorted, & established in physical seclusion.

“Come, friends, develop right view. Be endowed with right vision.’ Thus they should be encouraged, exhorted, & established in right vision.

“New monks — those who have not long gone forth, who are newcomers in this Dhamma & Vinaya — should be encouraged, exhorted, and established in these five things.”

I have heard that on one occasion the Blessed One was staying near Vesālī in the Gabled Hall at the Great Forest. Then, on emerging from his seclusion in the late afternoon, he went to the sick ward, where he saw a monk who was weak & sickly. Seeing him, he sat down on a prepared seat. Having sat down there, he addressed the monks: “When these five things don’t leave a monk who is weak & sickly, it can be expected of him that, before long — with the ending of the effluents — he will enter & remain in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now. Which five?

“There is the case where a monk [1] remains focused on unattractiveness with regard to the body, [2] is percipient of loathsomeness in food, [3] is percipient of distaste with regard to every world, [4] remains focused on inconstancy with regard to all fabrications. [5] The perception of death is well established within him.

“When these five things don’t leave a monk who is weak & sickly, it can be expected of him that, before long — with the ending of the effluents — he will enter & remain in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now.”

“There are these five inhabitants of the states of deprivation, inhabitants of hell, who are in agony & incurable. Which five? One who has killed his/her mother, one who has killed his/her father, one who has killed an arahant, one who — with a corrupted mind — has caused the blood of a Tathāgata to flow, and one who has caused a split in the Saṅgha. These are the five inhabitants of the states of deprivation, inhabitants of hell, who are in agony & incurable.”

“Monks, there are these five kinds of loss. Which five? Loss of relatives, loss of wealth, loss through disease, loss in terms of virtue, loss in terms of views. It’s not by reason of loss of relatives, loss of wealth, or loss through disease that beings — with the break-up of the body, after death — reappear in a plane of deprivation, a bad destination, a lower realm, hell. It’s by reason of loss in terms of virtue and loss in terms of views that beings — with the break-up of the body, after death — reappear in a plane of deprivation, a bad destination, a lower realm, hell. These are the five kinds of loss.

“There are these five ways of being consummate. Which five? Being consummate in terms of relatives, being consummate in terms of wealth, being consummate in terms of freedom from disease, being consummate in terms of virtue, being consummate in terms of views. It’s not by reason of being consummate in terms of relatives, being consummate in terms of wealth, or being consummate in terms of freedom from disease that beings — with the break-up of the body, after death — reappear in a good destination, a heavenly world. It’s by reason of being consummate in virtue and being consummate in terms of views that beings — with the break-up of the body, after death — reappear in a good destination, a heavenly world. These are the five ways of being consummate.”

“Monks, these five get little sleep at night, and are mostly awake. Which five? A woman intent on a man gets little sleep at night, and is mostly awake. A man intent on a woman gets little sleep at night, and is mostly awake. A thief intent on theft gets little sleep at night, and is mostly awake. A king fettered by royal duties gets little sleep at night, and is mostly awake. A monk intent on becoming unfettered gets little sleep at night, and is mostly awake.

“These five, monks, get little sleep at night, and are mostly awake.”

“Endowed with five qualities, monks, a king’s elephant is not worthy of a king, is not a king’s asset, does not count as a very limb of his king. Which five? There is the case where a king’s elephant is not resilient to sights, not resilient to sounds, not resilient to aromas, not resilient to flavors, not resilient to tactile sensations.

“And how is a king’s elephant not resilient to sights? There is the case where a king’s elephant, having gone into battle, sees a troop of elephants, a troop of cavalry, a troop of chariots, a troop of foot soldiers, and so he falters, faints, doesn’t steel himself, can’t engage in the battle. This is how a king’s elephant is not resilient to sights.

“And how is a king’s elephant not resilient to sounds? There is the case where a king’s elephant, having gone into battle, hears the sound of elephants, the sound of cavalry, the sound of chariots, the sound of foot soldiers, the resounding din of drums, cymbals, conchs, & tom-toms, and so he falters, faints, doesn’t steel himself, can’t engage in the battle. This is how a king’s elephant is not resilient to sounds.

“And how is a king’s elephant not resilient to aromas? There is the case where a king’s elephant, having gone into battle, smells the stench of the urine & feces of those pedigreed royal elephants who are at home in the battlefield, and so he falters, faints, doesn’t steel himself, can’t engage in the battle. This is how a king’s elephant is not resilient to aromas.

“And how is a king’s elephant not resilient to flavors? There is the case where a king’s elephant, having gone into battle, goes without his ration of grass & water for one day, two days, three days, four days, five, and so he falters, faints, doesn’t steel himself, can’t engage in the battle. This is how a king’s elephant is not resilient to flavors.

“And how is a king’s elephant not resilient to tactile sensations? There is the case where a king’s elephant, having gone into battle, is pierced by a flight of arrows, two flights, three flights, four flights, five flights of arrows, and so he falters, faints, doesn’t steel himself, can’t engage in the battle. This is how a king’s elephant is not resilient to tactile sensations.

“Endowed with these five qualities, monks, a king’s elephant is not worthy of a king, is not a king’s asset, does not count as a very limb of his king.

“In the same way, a monk endowed with five qualities is not deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, nor is he an unexcelled field of merit for the world. Which five? There is the case where a monk is not resilient to sights, not resilient to sounds, not resilient to aromas, not resilient to flavors, not resilient to tactile sensations.

“And how is a monk not resilient to sights? There is the case where a monk, on seeing a sight with the eye, feels passion for a sight that incites passion and cannot center his mind. This is how a monk is not resilient to sights.

“And how is a monk not resilient to sounds? There is the case where a monk, on hearing a sound with the ear, feels passion for a sound that incites passion and cannot center his mind. This is how a monk is not resilient to sounds.

“And how is a monk not resilient to aromas? There is the case where a monk, on smelling an aroma with the nose, feels passion for an aroma that incites passion and cannot center his mind. This is how a monk is not resilient to aromas.

“And how is a monk not resilient to flavors? There is the case where a monk, on tasting a flavor with the tongue, feels passion for a flavor that incites passion and cannot center his mind. This is how a monk is not resilient to flavors.

“And how is a monk not resilient to tactile sensations? There is the case where a monk, on touching a tactile sensation with the body, feels passion for a tactile sensation that incites passion and cannot center his mind. This is how a monk is not resilient to tactile sensations.

“Endowed with these five qualities, a monk is not deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, nor is he an unexcelled field of merit for the world.

“Now, a king’s elephant endowed with five qualities is worthy of a king, is a king’s asset, counts as a very limb of his king. Which five? There is the case where a king’s elephant is resilient to sights, resilient to sounds, resilient to aromas, resilient to flavors, resilient to tactile sensations.

“And how is a king’s elephant resilient to sights? There is the case where a king’s elephant, having gone into battle, sees a troop of elephants, a troop of cavalry, a troop of chariots, a troop of foot soldiers, but he doesn’t falter or faint, he steels himself and engages in the battle. This is how a king’s elephant is resilient to sights.

“And how is a king’s elephant resilient to sounds? There is the case where a king’s elephant, having gone into battle, hears the sound of elephants, the sound of cavalry, the sound of chariots, the sound of foot soldiers, the resounding din of drums, cymbals, conchs, & tom-toms, but he doesn’t falter or faint, he steels himself and engages in the battle. This is how a king’s elephant is resilient to sounds.

“And how is a king’s elephant resilient to aromas? There is the case where a king’s elephant, having gone into battle, smells the stench of the urine & feces of those pedigreed royal elephants who are at home in the battlefield, but he doesn’t falter or faint, he steels himself and engages in the battle. This is how a king’s elephant is resilient to aromas.

“And how is a king’s elephant resilient to flavors? There is the case where a king’s elephant, having gone into battle, goes without his ration of grass & water for one day, two days, three days, four days, five, but he doesn’t falter or faint, he steels himself and engages in the battle. This is how a king’s elephant is resilient to flavors.

“And how is a king’s elephant resilient to tactile sensations? There is the case where a king’s elephant, having gone into battle, is pierced by a flight of arrows, two flights, three flights, four flights, five flights of arrows, but he doesn’t falter or faint, he steels himself and engages in the battle. This is how a king’s elephant is resilient to tactile sensations.

“Endowed with these five qualities, monks, a king’s elephant is worthy of a king, is a king’s asset, counts as a very limb of his king.

“In the same way, a monk endowed with five qualities is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world. Which five? There is the case where a monk is resilient to sights, resilient to sounds, resilient to aromas, resilient to flavors, resilient to tactile sensations.

“And how is a monk resilient to sights? There is the case where a monk, on seeing a sight with the eye, feels no passion for a sight that incites passion and can center his mind. This is how a monk is resilient to sights.

“And how is a monk resilient to sounds? There is the case where a monk, on hearing a sound with the ear, feels no passion for a sound that incites passion and can center his mind. This is how a monk is resilient to sounds.

“And how is a monk resilient to aromas? There is the case where a monk, on smelling an aroma with the nose, feels no passion for an aroma that incites passion and can center his mind. This is how a monk is resilient to aromas.

“And how is a monk resilient to flavors? There is the case where a monk, on tasting a flavor with the tongue, feels no passion for a flavor that incites passion and can center his mind. This is how a monk is resilient to flavors.

“And how is a monk resilient to tactile sensations? There is the case where a monk, on touching a tactile sensation with the body, feels no passion for a tactile sensation that incites passion and can center his mind. This is how a monk is resilient to tactile sensations.

“Endowed with these five qualities, a monk is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world.”

“Endowed with five qualities, a king’s elephant is worthy of a king, is a king’s asset, counts as a very limb of his king. Which five? There is the case where a king’s elephant is a listener, a destroyer, a protector, an endurer, and a goer.

“And how is a king’s elephant a listener? There is the case where, whenever the tamer of tamable elephants gives him a task, then — regardless of whether he has or hasn’t done it before — he pays attention, applies his whole mind, and lends ear. This is how a king’s elephant is a listener.

“And how is a king’s elephant a destroyer? There is the case where a king’s elephant, having gone into battle, destroys an elephant together with its rider, destroys a horse together with its rider, destroys a chariot together with its driver, destroys a foot soldier. This is how a king’s elephant is a destroyer.

“And how is a king’s elephant a protector? There is the case where a king’s elephant, having gone into battle, protects his forequarters, protects his hindquarters, protects his forefeet, protects his hindfeet, protects his head, protects his ears, protects his tusks, protects his trunk, protects his tail, protects his rider. This is how a king’s elephant is a protector.

“And how is a king’s elephant an endurer? There is the case where a king’s elephant, having gone into battle, endures blows from spears, swords, arrows, & axes; he endures the resounding din of drums, cymbals, conchs, & tom-toms. This is how a king’s elephant is an endurer.

“And how is a king’s elephant a goer? There is the case where — in whichever direction the tamer of tamable elephants sends him, regardless of whether he has or hasn’t gone there before — a king’s elephant goes there right away. This is how a king’s elephant is a goer.

“Endowed with these five qualities, a king’s elephant is worthy of a king, is a king’s asset, counts as a very limb of his king.

“In the same way, a monk endowed with five qualities is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world. Which five? There is the case where a monk is a listener, a destroyer, a protector, an endurer, and a goer.

“And how is a monk a listener? There is the case where, when the Dhamma & Vinaya declared by the Tathāgata is being taught, a monk pays attention, applies his whole mind, and lends ear to the Dhamma. This is how a monk is a listener.

“And how is a monk a destroyer? There is the case where a monk does not tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, & wipes it out of existence. He does not tolerate an arisen thought of ill will… an arisen thought of harmfulness… He does not tolerate arisen evil, unskillful qualities. He abandons them, destroys them, dispels them, & wipes them out of existence. This is how a monk is a destroyer.

“And how is a monk a protector? There is the case where a monk, on seeing a form with the eye, does not grasp at any theme or particulars by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye.

“On hearing a sound with the ear.…

“On smelling an aroma with the nose.…

“On tasting a flavor with the tongue.…

“On touching a tactile sensation with the body.…

“On cognizing an idea with the intellect, he does not grasp at any theme or particulars by which — if he were to dwell without restraint over the faculty of the intellect — evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the intellect. He achieves restraint with regard to the faculty of the intellect.

“This is how a monk is a protector.

“And how is a monk an endurer? There is the case where a monk is resilient to cold, heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun, & reptiles; ill-spoken, unwelcome words & bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life. This is how a monk is an endurer.

“And how is a monk a goer? There is the case where a monk goes right away to that direction to which he has never been before in the course of this long stretch of time — in other words, to the pacification of all fabrications, the relinquishing of all acquisitions, the ending of craving, dispassion, cessation, unbinding. This is how a monk is a goer.

“Endowed with these five qualities a monk is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world.”

“These five are a person of integrity’s gifts. Which five? A person of integrity gives a gift with a sense of conviction. A person of integrity gives a gift attentively. A person of integrity gives a gift in season. A person of integrity gives a gift with an empathetic heart. A person of integrity gives a gift without adversely affecting himself or others.

“Having given a gift with a sense of conviction, he — wherever the result of that gift ripens — is rich, with much wealth, with many possessions. And he is well-built, handsome, extremely inspiring, endowed with a lotus-like complexion.

“Having given a gift attentively, he — wherever the result of that gift ripens — is rich, with much wealth, with many possessions. And his children, wives, slaves, servants, and workers listen carefully to him, lend him their ears, and serve him with understanding hearts.

“Having given a gift in season, he — wherever the result of that gift ripens — is rich, with much wealth, with many possessions. And his goals are fulfilled in season.

“Having given a gift with an empathetic heart, he — wherever the result of that gift ripens — is rich, with much wealth, with many possessions. And his mind inclines to the enjoyment of the five strings of lavish sensuality.

“Having given a gift without adversely affecting himself or others, he — wherever the result of that gift ripens — is rich, with much wealth, with many possessions. And not from anywhere does destruction come to his property — whether from fire, from water, from kings, from thieves, or from hateful heirs.

“These five are a person of integrity’s gifts.”

“Monks, endowed with five qualities, even though listening to the True Dhamma, one is incapable of alighting on the orderliness, on the rightness of skillful qualities. Which five?

”One holds the talk in contempt.

“One holds the speaker in contempt.

“One holds oneself in contempt.

“One listens to the Dhamma with a scattered mind, a mind not gathered into one [anek’agga-citto].[24]

“One attends inappropriately.”

“Endowed with these five qualities, even though listening to the True Dhamma, one is incapable of alighting on the orderliness, on the rightness of skillful qualities.

“Endowed with (the) five (opposite) qualities when listening to the True Dhamma, one is capable of alighting on the orderliness, on the rightness of skillful qualities. Which five?

“One doesn’t hold the talk in contempt.

“One doesn’t hold the speaker in contempt.

“One doesn’t hold oneself in contempt.

“One listens to the Dhamma with an unscattered mind, a mind gathered into one [ek’agga-citto].[24]

“One attends appropriately.”

“Endowed with these five qualities when listening to the True Dhamma, one is capable of alighting on the orderliness, on the rightness of skillful qualities.”

“Monks, endowed with five qualities, even though listening to the True Dhamma, one is incapable of alighting on the orderliness, on the rightness of skillful qualities. Which five?

”One holds the talk in contempt.

“One holds the speaker in contempt.

“One holds oneself in contempt.

“One is undiscerning, dim-witted, a drooling idiot.

“Not understanding, one assumes one understands.

“Endowed with these five qualities, even though listening to the True Dhamma, one is incapable of alighting on the orderliness, on the rightness of skillful qualities.

“Endowed with (the) five (opposite) qualities when listening to the True Dhamma, one is capable of alighting on the orderliness, on the rightness of skillful qualities. Which five?

“One doesn’t hold the talk in contempt.

“One doesn’t hold the speaker in contempt.

“One doesn’t hold oneself in contempt.

“One is discerning, neither dim-witted nor a drooling idiot.

“Not understanding, one doesn’t assume one understands.

“Endowed with these five qualities when listening to the True Dhamma, one is capable of alighting on the orderliness, on the rightness of skillful qualities.”

I have heard that on one occasion the Blessed One was staying near Kosambī at Ghosita’s monastery. Now at that time Ven. Udāyin was sitting surrounded by a large assembly of householders, teaching the Dhamma. Ven. Ānanda saw Ven. Udāyin sitting surrounded by a large assembly of householders, teaching the Dhamma, and on seeing him went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side. As he was sitting there he said to the Blessed One: “Ven. Udāyin, lord, is sitting surrounded by a large assembly of householders, teaching the Dhamma.”

“It’s not easy to teach the Dhamma to others, Ānanda. The Dhamma should be taught to others only when five qualities are established within the person teaching. Which five?

“The Dhamma should be taught with the thought, ‘I will speak step-by-step.’

“The Dhamma should be taught with the thought, ‘I will speak explaining the sequence (of cause & effect).’

“The Dhamma should be taught with the thought, ‘I will speak out of compassion.’

“The Dhamma should be taught with the thought, ‘I will speak not for the purpose of material reward.’

“The Dhamma should be taught with the thought, ‘I will speak without hurting myself or others.’[27]

“It’s not easy to teach the Dhamma to others, Ānanda. The Dhamma should be taught to others only when these five qualities are established within the person teaching.”

“There are these five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely. Which five?

“When you give birth to hatred for an individual, you should develop goodwill for that individual. Thus the hatred for that individual should be subdued.

“When you give birth to hatred for an individual, you should develop compassion for that individual. Thus the hatred for that individual should be subdued.

“When you give birth to hatred for an individual, you should develop equanimity toward that individual. Thus the hatred for that individual should be subdued.

“When you give birth to hatred for an individual, you should pay him no mind & pay him no attention. Thus the hatred for that individual should be subdued.

“When you give birth to hatred for an individual, you should direct your thoughts to the fact of his being the product of his actions: ‘This venerable one is the doer of his actions, heir of his actions, born of his actions, related by his actions, and has his actions as his arbitrator. Whatever action he does, for good or for evil, to that will he fall heir.’ Thus the hatred for that individual should be subdued.

“These are five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely.”

Then Ven. Sāriputta addressed the monks: “Friend monks.”

“Yes, friend,” the monks responded to him.

Ven. Sāriputta said: “There are these five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely. Which five?

“There is the case where some people are impure in their bodily behavior but pure in their verbal behavior. Hatred for a person of this sort should be subdued.

“There is the case where some people are impure in their verbal behavior but pure in their bodily behavior. Hatred for a person of this sort should also be subdued.

“There is the case where some people are impure in their bodily behavior & verbal behavior, but who periodically experience mental clarity & calm. Hatred for a person of this sort should also be subdued.

“There is the case where some people are impure in their bodily behavior & verbal behavior, and who do not periodically experience mental clarity & calm. Hatred for a person of this sort should also be subdued.

“There is the case where some people are pure in their bodily behavior & their verbal behavior, and who periodically experience mental clarity & calm. Hatred for a person of this sort should also be subdued.

“Now as for a person who is impure in his bodily behavior but pure in his verbal behavior, how should one subdue hatred for him? Just as when a monk who makes use of things that are thrown away sees a rag in the road: Taking hold of it with his left foot and spreading it out with his right, he would tear off the sound part and go off with it. In the same way, when the individual is impure in his bodily behavior but pure in his verbal behavior, one should at that time pay no attention to the impurity of his bodily behavior, and instead pay attention to the purity of his verbal behavior. Thus the hatred for him should be subdued.

“And as for a person who is impure in his verbal behavior, but pure in his bodily behavior, how should one subdue hatred for him? Just as when there is a pool overgrown with slime & water plants, and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. He would jump into the pool, part the slime & water plants with both hands, and then, cupping his hands, drink the water and go on his way. In the same way, when the individual is impure in his verbal behavior but pure in his bodily behavior, one should at that time pay no attention to the impurity of his verbal behavior, and instead pay attention to the purity of his bodily behavior. Thus the hatred for him should be subdued.

“And as for a person who is impure in his bodily behavior & verbal behavior, but who periodically experiences mental clarity & calm, how should one subdue hatred for him? Just as when there is a little puddle in a cow’s footprint, and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. The thought would occur to him, ‘Here is this little puddle in a cow’s footprint. If I tried to drink the water using my hand or cup, I would disturb it, stir it up, & make it unfit to drink. What if I were to get down on all fours and slurp it up like a cow, and then go on my way?’ So he would get down on all fours, slurp up the water like a cow, and then go on his way. In the same way, when an individual is impure in his bodily behavior & verbal behavior, but periodically experiences mental clarity & calm, one should at that time pay no attention to the impurity of his bodily behavior… the impurity of his verbal behavior, and instead pay attention to the fact that he periodically experiences mental clarity & calm. Thus the hatred for him should be subdued.

“And as for a person who is impure in his bodily behavior & verbal behavior, and who does not periodically experience mental clarity & calm, how should one subdue hatred for him? Just as when there is a sick man — in pain, seriously ill — traveling along a road, far from the next village & far from the last, unable to get the food he needs, unable to get the medicine he needs, unable to get a suitable assistant, unable to get anyone to take him to human habitation. Now suppose another person were to see him coming along the road. He would do what he could out of compassion, pity, & sympathy for the man, thinking, ‘O that this man should get the food he needs, the medicine he needs, a suitable assistant, someone to take him to human habitation. Why is that? So that he won’t fall into ruin right here.’ In the same way, when a person is impure in his bodily behavior & verbal behavior, and who does not periodically experience mental clarity & calm, one should do what one can out of compassion, pity, & sympathy for him, thinking, ‘O that this man should abandon wrong bodily conduct and develop right bodily conduct, abandon wrong verbal conduct and develop right verbal conduct, abandon wrong mental conduct and develop right mental conduct. Why is that? So that, on the break-up of the body, after death, he won’t fall into the plane of deprivation, the bad destination, the lower realms, purgatory.’ Thus the hatred for him should be subdued.

“And as for a person who is pure in his bodily behavior & verbal behavior, and who periodically experiences mental clarity & calm, how should one subdue hatred for him? Just as when there is a pool of clear water — sweet, cool, & limpid, with gently sloping banks, & shaded on all sides by trees of many kinds — and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. Having plunged into the pool, having bathed & drunk & come back out, he would sit down or lie down right there in the shade of the trees. In the same way, when an individual is pure in his bodily behavior & verbal behavior, and periodically experiences mental clarity & calm, one should at that time pay attention to the purity of his bodily behavior… the purity of his verbal behavior, and to the fact that he periodically experiences mental clarity & calm. Thus the hatred for him should be subdued. An entirely inspiring individual can make the mind grow serene.

“And as for a person who is impure in his bodily behavior & verbal behavior, and who does not periodically experience mental clarity & calm, how should one subdue hatred for him? Just as when there is a sick man — in pain, seriously ill — traveling along a road, far from the next village & far from the last, unable to get the food he needs, unable to get the medicine he needs, unable to get a suitable assistant, unable to get anyone to take him to human habitation. Now suppose another person were to see him coming along the road. He would do what he could out of compassion, pity, & sympathy for the man, thinking, ‘O that this man should get the food he needs, the medicine he needs, a suitable assistant, someone to take him to human habitation. Why is that? So that he won’t fall into ruin right here.’ In the same way, when a person is impure in his bodily behavior & verbal behavior, and who does not periodically experience mental clarity & calm, one should do what one can out of compassion, pity, & sympathy for him, thinking, ‘O that this man should abandon wrong bodily conduct and develop right bodily conduct, abandon wrong verbal conduct and develop right verbal conduct, abandon wrong mental conduct and develop right mental conduct. Why is that? So that, on the break-up of the body, after death, he won’t fall into the plane of deprivation, the bad destination, the lower realms, purgatory.’ Thus the hatred for him should be subdued.

“These are five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely.”

Then Ven. Sāriputta addressed the monks: “Friend monks.”

“Yes, friend,” the monks responded to him.

Ven. Sāriputta said: “All those who ask questions of another do so from any one of five motivations. Which five?

“One asks a question of another through stupidity & bewilderment. One asks a question of another through evil desires & overwhelmed with greed. One asks a question of another through contempt. One asks a question of another when desiring knowledge. Or one asks a question with this thought,[28] ‘If, when asked, he answers correctly, well & good. If not, then I will answer correctly (for him).’

“All those who ask questions of another do so from any one of these five motivations. And as for me, when I ask a question of another, it’s with this thought: ‘If, when asked, he answers correctly, well & good. If not, then I will answer correctly (for him).’

There Ven. Sāriputta addressed the monks, “Friends!”

“Yes, friend,” the monks responded to him.

Ven. Sāriputta said, “Friends, there is the case where a monk — consummate in virtue, consummate in concentration, consummate in discernment — might enter & emerge from the cessation of perception & feeling.[29] There is the possibility that if he does not gain gnosis in the here & now, then — going beyond companionship with the devas who feed on material food, and arising in a certain mind-made group — he might [there] enter & emerge from the cessation of perception & feeling. There is that possibility.”

When this was said, Ven. Udāyin said to Ven. Sāriputta, “That is impossible, friend Sāriputta. It cannot happen that a monk — going beyond companionship with the devas who feed on material food, and arising in a certain mind-made group — might [there] enter & emerge from the cessation of perception & feeling. There is not that possibility.”

A second time… A third time, Ven. Sāriputta addressed the monks, “Friends, there is the case where a monk — consummate in virtue, consummate in concentration, consummate in discernment — might enter & emerge from the cessation of perception & feeling. There is the possibility that if he does not gain gnosis in the here & now, then — going beyond companionship with the devas who feed on material food, and arising in a certain mind-made group—he might [there] enter & emerge from the cessation of perception & feeling. There is that possibility.”

A third time, Ven. Udāyin said to Ven. Sāriputta, “That is impossible, friend Sāriputta. It cannot happen that a monk — going beyond companionship with the devas who feed on material food, and arising in a certain mind-made group — might [there] enter & emerge from the cessation of perception & feeling. There is not that possibility.”

Then the thought occurred to Ven. Sāriputta, “Venerable Udāyin contradicts me up to three times, yet no monk stands up for me. What if I were to go to the Blessed One?”

So Ven. Sāriputta went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he addressed the monks, “Friends, there is the case where a monk — consummate in virtue, consummate in concentration, consummate in discernment — might enter & emerge from the cessation of perception & feeling. There is the possibility that if he does not gain gnosis in the here & now, then — going beyond companionship with the devas who feed on material food, and arising in a certain mind-made group—he might [there] enter & emerge from the cessation of perception & feeling. There is that possibility.”

When this was said, Ven. Udāyin said to Ven. Sāriputta, “That is impossible, friend Sāriputta. It cannot happen that a monk — going beyond companionship with the devas who feed on material food, and arising in a certain mind-made group — might [there] enter & emerge from the cessation of perception & feeling. There is not that possibility.”

A second time… A third time, Ven. Sāriputta addressed the monks, “Friends, there is the case where a monk — consummate in virtue, consummate in concentration, consummate in discernment — might enter & emerge from the cessation of perception & feeling. There is the possibility that if he does not gain gnosis in the here & now, then — going beyond companionship with the devas who feed on material food, and arising in a certain mind-made group — he might [there] enter & emerge from the cessation of perception & feeling. There is that possibility.”

A third time, Ven. Udāyin said to Ven. Sāriputta, “That is impossible, friend Sāriputta. It cannot happen that a monk — going beyond companionship with the devas who feed on material food, and arising in a certain mind-made group — might [there] enter & emerge from the cessation of perception & feeling. There is not that possibility.”

Then the thought occurred to Ven. Sāriputta, “Even in the presence of the Blessed One, Ven. Udāyin contradicts me up to three times, yet no monk stands up for me. What if I were to be silent?” So he was silent.

Then the Blessed One addressed Ven. Udāyin, “But what, Udāyin, do you recognize as a mind-made group?”

“Lord, those devas that are formless and made of perception.”

“Udāyin, what’s the worth of your speech of an incompetent fool? And yet you conceive yourself as worthy to speak!”

Then the Blessed One addressed Ven. Ānanda, “Ānanda, do you look on passively when an elder monk is being harassed? Don’t you have any compassion for a competent elder monk who’s being harassed?”

Then the Blessed One addressed the monks, “Monks, there is the case where a monk — consummate in virtue, consummate in concentration, consummate in discernment — might enter & emerge from the cessation of perception & feeling. There is the possibility that if he does not gain gnosis in the here & now, then — going beyond companionship with the devas who feed on material food, and arising in a certain mind-made group — he might [there] enter & emerge from the cessation of perception & feeling. There is that possibility.”

That is what the Blessed One said. Having said that, the One Well-gone got up from his seat and entered his dwelling.

Then, not long after the Blessed One had left, Ven. Ānanda went to Ven. Upavāna and, on arrival, said to him, “Just now, friend Upavāna, they were harassing another elder monk, and we didn’t question them. It won’t be amazing if the Blessed One, arising from his seclusion in the late afternoon, should take this up for a talk and have you speak to it. Right now I’ve fallen into embarrassment.”

Then the Blessed One, arising from his seclusion in the late afternoon, went to the meeting hall and sat down on a seat laid out. Having sat down, he said to Ven. Upavāna, “Endowed with how many qualities is an elder monk dear & appealing to his fellows in the holy life, respected & esteemed by them?”

“Endowed with five qualities, lord, an elder monk is dear & appealing to his fellows in the holy life, respected & esteemed by them. Which five?

“There is the case where an elder monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults.

“He has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that—in their meaning & expression — proclaim the holy life that is entirely perfect, surpassingly pure: Those he has listened to often, retained, discussed, accumulated, examined with his mind, & well-penetrated in terms of his views.

“He is a fine speaker, with fine delivery, endowed with polite words, distinct, free from phlegm, making the meaning clear.

“He attains — whenever he wants, without strain, without difficulty — the four jhānas that are heightened mental states, pleasant abidings in the here & now.

“He — with the ending of effluents — remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now.

“Endowed with these five qualities, lord, an elder monk is dear & appealing to his fellows in the holy life, respected & esteemed by them.”

“Excellent, Upavāna! Excellent! Endowed with these five qualities, an elder monk is dear & appealing to his fellows in the holy life, respected & esteemed by them. If these five qualities are not found in an elder monk, why should his fellows in the holy life honor, respect, revere, & venerate him — for his broken teeth, gray hair, & wrinkled skin? But it’s because these five qualities are found in an elder monk that his fellows in the holy life honor, respect, revere, & venerate him.”

I have heard that on one occasion Ven. Ānanda was staying in Kosambī at Ghosita’s monastery. Then Ven. Bhaddaji went to Ven. Ānanda and exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, Ven. Ānanda said to him, “What, friend Bhaddaji, is supreme among sights? Supreme among sounds? Supreme among pleasures? Supreme among perceptions? Supreme among states of becoming?”

“There is, friend, the Great Brahmā, the Unconquered Conqueror, the All-Seeing Wielder of Power. Whoever sees that Brahmā, that is supreme among sights.

“There are, friend, the devas called Radiant, who are drenched & overflowing with pleasure. They, from time to time, exclaim, ‘O, what pleasure! O, what pleasure.’ Whoever hears that sound, that is supreme among sounds.

“There are, friend, the devas called Beautiful Black. They are sensitive to an extremely peaceful & contented pleasure. That is supreme among pleasures.

“There are, friend, the devas who have reached the dimension of nothingness. That is supreme among perceptions.

“There are, friend, the devas who have reached the dimension of neither perception nor non-perception. That is supreme among states of becoming.”

“So you agree on this, Bhaddaji, with the great mass of people?”

“Ven. Ānanda is learned. Let the answer occur to him.”

“In that case, friend Bhaddaji, listen & pay close attention. I will speak.”

“As you say, friend,” Ven. Bhaddaji responded to Ven. Ānanda.

Ven. Ānanda said, “However one has seen immediately prior to the ending of effluents: That is supreme among sights.

“However one has heard immediately prior to the ending of effluents: That is supreme among sounds.

“However one has pleasure immediately prior to the ending of effluents: That is supreme among pleasures.

“However one has a perception immediately prior to the ending of effluents: That is supreme among perceptions.

“However one has become immediately prior to the ending of effluents: That is supreme among states of becoming.”

“Endowed with these five qualities, a lay follower is an outcaste of a lay follower, a stain of a lay follower, a dregs of a lay follower. Which five? He/she does not have conviction (in the Buddha’s awakening); is unvirtuous; is eager for protective charms & ceremonies; trusts protective charms & ceremonies, not kamma; and searches for recipients of his/her offerings outside (of the Saṅgha), and gives offerings there first. Endowed with these five qualities, a lay follower is an outcaste of a lay follower, a stain of a lay follower, a dregs of a lay follower.

“Endowed with these five qualities, a lay follower is a jewel of a lay follower, a lotus of a lay follower, a fine flower of a lay follower. Which five? He/she has conviction; is virtuous; is not eager for protective charms & ceremonies; trusts kamma, not protective charms & ceremonies; does not search for recipients of his/her offerings outside (of the Saṅgha), and gives offerings here first. Endowed with these five qualities, a lay follower is a jewel of a lay follower, a lotus of a lay follower, a fine flower of a lay follower.”

Then Anāthapiṇḍika the householder, surrounded by about 500 lay followers, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him, “Householder, you have provided the Saṅgha of monks with robes, alms food, lodgings, & medicinal requisites for the sick, but you shouldn’t rest content with the thought, ‘We have provided the Saṅgha of monks with robes, alms food, lodgings, & medicinal requisites for the sick.’ So you should train yourself, ‘Let’s periodically enter & remain in seclusion & rapture.’ That’s how you should train yourself.”

When this was said, Ven. Sāriputta said to the Blessed One, “It’s amazing, lord. It’s astounding, how well put that was by the Blessed One: ‘Householder, you have provided the Saṅgha of monks with robes, alms food, lodgings, & medicinal requisites for the sick, but you shouldn’t rest content with the thought, “We have provided the Saṅgha of monks with robes, alms food, lodgings, & medicinal requisites for the sick.” So you should train yourself, “Let’s periodically enter & remain in seclusion & rapture.” That’s how you should train yourself.’

“Lord, when a disciple of the noble ones enters & remains in seclusion & rapture, there are five possibilities that do not exist at that time: The pain & distress dependent on sensuality do not exist at that time. The pleasure & joy dependent on sensuality do not exist at that time. The pain & distress dependent on what is unskillful do not exist at that time. The pleasure & joy dependent on what is unskillful do not exist at that time. The pain & distress dependent on what is skillful do not exist at that time. When a disciple of the noble ones enters & remains in seclusion & rapture, these five possibilities do not exist at that time.”

(The Blessed One said:) “Excellent, Sāriputta. Excellent. When a disciple of the noble ones enters & remains in seclusion & rapture, there are five possibilities that do not exist at that time: The pain & distress dependent on sensuality do not exist at that time. The pleasure & joy dependent on sensuality do not exist at that time. The pain & distress dependent on what is unskillful do not exist at that time. The pleasure & joy dependent on what is unskillful do not exist at that time. The pain & distress dependent on what is skillful do not exist at that time. When a disciple of the noble ones enters & remains in seclusion & rapture, these five possibilities do not exist at that time.”

“Monks, a lay follower should not engage in five types of business. Which five? Business in weapons, business in living beings, business in meat, business in intoxicants, and business in poison.

“These are the five types of business a lay follower should not engage in.”

Then Anāthapiṇḍika the householder, surrounded by about 500 lay followers, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. So the Blessed One said to Ven. Sāriputta: “Sāriputta, when you know of a householder clothed in white, that he is restrained in terms of the five training rules and that he obtains at will, without difficulty, without hardship, four pleasant mental abidings in the here & now, then if he wants he may state about himself: ‘Hell is ended for me; animal wombs are ended; the state of the hungry ghosts is ended; planes of deprivation, the bad destinations, the lower realms are ended! I am a stream-winner, never again destined for the lower realms, certain, headed for self-awakening!’

“Now, in terms of which five training rules is he restrained?

“There is the case where a disciple of the noble ones abstains from taking life, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from distilled & fermented drinks that cause heedlessness.

“These are the five training rules in terms of which he is restrained.

“And which four pleasant mental abidings in the here & now does he obtain at will, without difficulty, without hardship?

“There is the case where the disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ This is the first pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.

“And further, he is endowed with verified confidence in the Dhamma: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’ This is the second pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.

“And further, he is endowed with verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully — in other words, the four pairs, the eight individuals[30] — they are the Saṅgha of the Blessed One’s disciples: deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, the incomparable field of merit for the world.’ This is the third pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.

“And further, he is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration. This is the fourth pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.

“These are the four pleasant mental abidings in the here & now that he obtains at will, without difficulty, without hardship.

“Sāriputta, when you know of a householder clothed in white, that he is restrained in terms of the five training rules and that he obtains at will, without difficulty, without hardship, four pleasant mental abidings in the here & now, then if he wants he may state about himself: ‘Hell is ended for me; animal wombs are ended; the state of the hungry ghosts is ended; planes of deprivation, the bad destinations, the lower realms are ended! I am a stream-winner, never again destined for the lower realms, certain, headed for self-awakening!’

On one occasion the Blessed One was wandering on a tour among the Kosalans with a large Saṅgha of monks. As he was going along a road, he saw a large Sal forest in a certain place. Going down from the road, he went to the Sal forest. On reaching it, he plunged into it and at a certain spot, broke into a smile.

Then the thought occurred to Ven. Ānanda, “What is the cause, what is the reason, for the Blessed One’s breaking into a smile? It’s not without purpose that Tathāgatas break into smile.” So he said to the Blessed One, “What is the cause, what is the reason, for the Blessed One’s breaking into a smile? It’s not without purpose that Tathāgatas break into smile.”

“In this spot, Ānanda, there was once a great city: powerful, prosperous, populous, crowded with people. And on that city, Kassapa the Blessed One, worthy & rightly self-awakened, dwelled dependent. Now, Kassapa the Blessed One, worthy & rightly self-awakened, had a lay follower named Gavesin who didn’t practice in full in terms of his virtue. But because of Gavesin, there were 500 people who had been inspired to declare themselves lay followers, and yet who also didn’t practice in full in terms of their virtue.

“Then the thought occurred to Gavesin the lay follower: ‘I am the benefactor of these 500 lay followers, their leader, the one who has inspired them. But I don’t practice in full in terms of my virtue, just as they don’t practice in full in terms of their virtue. In that we’re exactly even; there’s nothing extra (for me). How about something extra!’ So he went to the 500 lay followers and on arrival said to them, ‘From today onward I want you to know me as someone who practices in full in terms of his virtue.’

“Then the thought occurred to the 500 lay followers: ‘Master Gavesin is our benefactor, our leader, the one who has inspired us. He will now practice in full in terms of his virtue. So why shouldn’t we?’ So they went to Gavesin the lay follower and on arrival said to him, ‘From today onward we want Master Gavesin to know the 500 lay followers as people who practice in full in terms of their virtue.’

“Then the thought occurred to Gavesin the lay follower: ‘I am the benefactor of these 500 lay followers, their leader, the one who has inspired them. I practice in full in terms of my virtue, just as they practice in full in terms of their virtue. In that we’re exactly even; there’s nothing extra (for me). How about something extra!’ So he went to the 500 lay followers and on arrival said to them, ‘From today onward I want you to know me as someone who practices the celibate life, the life apart, abstaining from intercourse, the act of villagers.’

“Then the thought occurred to the 500 lay followers: ‘Master Gavesin is our benefactor, our leader, the one who has inspired us. He will now practice the celibate life, the life apart, abstaining from intercourse, the act of villagers. So why shouldn’t we?’ So they went to Gavesin the lay follower and on arrival said to him, ‘From today onward we want Master Gavesin to know the 500 lay followers as people who practice the celibate life, the life apart, abstaining from intercourse, the act of villagers.’

“Then the thought occurred to Gavesin the lay follower: ‘I am the benefactor of these 500 lay followers, their leader, the one who has inspired them. I practice in full in terms of my virtue, just as they practice in full in terms of their virtue. I practice the celibate life, the life apart, abstaining from intercourse, the act of villagers, just as they practice the celibate life, the life apart, abstaining from intercourse, the act of villagers. In that we’re exactly even; there’s nothing extra (for me). How about something extra!’ So he went to the 500 lay followers and on arrival said to them, ‘From today onward I want you to know me as someone who eats only one meal a day, refraining in the night, abstaining from a meal at the wrong time.’

“Then the thought occurred to the 500 lay followers: ‘Master Gavesin is our benefactor, our leader, the one who has inspired us. He will now eat only one meal a day, refraining in the night, abstaining from a meal at the wrong time. So why shouldn’t we?’ So they went to Gavesin the lay follower and on arrival said to him, ‘From today onward we want Master Gavesin to know the 500 lay followers as people who eat only one meal a day, refraining in the night, abstaining from a meal at the wrong time.’

“Then the thought occurred to Gavesin the lay follower: ‘I am the benefactor of these 500 lay followers, their leader, the one who has inspired them. I practice in full in terms of my virtue, just as they practice in full in terms of their virtue. I practice the celibate life, the life apart, abstaining from intercourse, the act of villagers, just as they practice the celibate life, the life apart, abstaining from intercourse, the act of villagers. I eat only one meal a day, refraining in the night, abstaining from a meal at the wrong time, just as they eat only one meal a day, refraining in the night, abstaining from a meal at the wrong time. In that we’re exactly even; there’s nothing extra (for me). How about something extra!’

“So he went to Kassapa the Blessed One, worthy & rightly self-awakened, and on arrival said to him, ‘Lord, may I receive the Going-forth in the Blessed One’s presence. May I receive the Acceptance.’ So he received the Going-forth in the presence of Kassapa the Blessed One, worthy & rightly self-awakened; he received the Acceptance. And not long after his Acceptance — dwelling alone, secluded, heedful, ardent, & resolute — he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for himself in the here & now. He knew: ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.’ And thus Gavesin the monk became another one of the arahants.

“Then the thought occurred to the 500 lay followers: ‘Master Gavesin is our benefactor, our leader, the one who has inspired us. Having shaven off his hair & beard, having put on the ochre robe, he has gone forth from the home life into homelessness. So why shouldn’t we?’

“So they went to Kassapa the Blessed One, worthy & rightly self-awakened, and on arrival said to him, ‘Lord, may we receive the Going Forth in the Blessed One’s presence. May we receive the Acceptance.’ So they received the Going Forth in the presence of Kassapa the Blessed One, worthy & rightly self-awakened; they received the Acceptance.

“Then the thought occurred to Gavesin the monk: ‘I obtain at will — without difficulty, without hardship — this unexcelled bliss of release. O, that these 500 monks may obtain at will — without difficulty, without hardship — this unexcelled bliss of release!’ Then those 500 monks — dwelling alone, secluded, heedful, ardent, & resolute — in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for themselves in the here & now. They knew: ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.’ And thus did those 500 monks — headed by Gavesin, striving at what is more & more excellent, more & more refined — realize unexcelled release.

“So, Ānanda, you should train yourselves: ‘Striving at what is more & more excellent, more & more refined, we will realize unexcelled release.’ That’s how you should train yourselves.”

“Monks, these five ancient brahmanical traditions are now observed among dogs but not among brahmans. Which five?

“In the past, brahman males mated only with brahman females and not with non-brahman females. At present, brahman males mate with brahman females and with non-brahman females. At present, male dogs mate only with female dogs and not with female non-dogs. This is the first ancient brahmanical tradition that is now observed among dogs but not among brahmans.

“In the past, brahman males mated with brahman females only in-season and not out-of-season. At present, brahman males mate with brahman females in-season and out-of-season. At present, male dogs mate with female dogs only in-season and not out-of-season. This is the second ancient brahmanical tradition that is now observed among dogs but not among brahmans.

“In the past, brahman males did not buy or sell brahman females, but took up cohabitation for the sake of reproduction simply through mutual attraction. At present, brahman males buy and sell brahman females, and take up cohabitation for the sake of reproduction simply through mutual attraction. At present, male dogs do not buy or sell female dogs, but take up cohabitation for the sake of reproduction simply through mutual attraction. This is the third ancient brahmanical tradition that is now observed among dogs but not among brahmans.

“In the past, brahmans did not make a stash of wealth, grain, silver, or gold. At present, brahmans make stashes of wealth, grain, silver, & gold. At present, dogs do not make a stash of wealth, grain, silver, or gold. This is the fourth ancient brahmanical tradition that is now observed among dogs but not among brahmans.

“In the past, brahmans searched for alms for their morning meal in the morning, and for their evening meal in the evening. At present, brahmans, having eaten as much as they like, swelling their bellies, leave taking the leftovers. At present, dogs search for alms for their morning meal in the morning, and for their evening meal in the evening. This is the fifth ancient brahmanical tradition that is now observed among dogs but not among brahmans.

“These, monks, are the five ancient brahmanical traditions that are now observed among dogs but not among brahmans.”

“When the Tathāgata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, five great dreams appeared to him. Which five?

“When the Tathāgata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, this great earth was his great bed. The Himalayas, king of mountains, was his pillow. His left hand rested in the eastern sea, his right hand in the western sea, and both feet in the southern sea. When the Tathāgata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, this was the first great dream that appeared to him.

“And further, when the Tathāgata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, a woody vine growing out of his navel stood reaching to the sky. When the Tathāgata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, this was the second great dream that appeared to him.

“And further, when the Tathāgata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, white worms with black heads crawling up from his feet covered him as far as his knees. When the Tathāgata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, this was the third great dream that appeared to him.

“And further, when the Tathāgata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, four different-colored birds coming from the four directions fell at his feet and turned entirely white. When the Tathāgata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, this was the fourth great dream that appeared to him.

“And further, when the Tathāgata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, he walked back & forth on top of a giant mountain of excrement but was not soiled by the excrement. When the Tathāgata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, this was the fifth great dream that appeared to him.

“Now, when the Tathāgata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, and this great earth was his great bed, the Himalayas, king of mountains, was his pillow, his left hand rested in the eastern sea, his right hand in the western sea, and both feet in the southern sea: this first great dream appeared to let him know that he would awaken to the unexcelled right self-awakening.

“When the Tathāgata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, and a woody vine growing out of his navel stood reaching to the sky: this second great dream appeared to let him know that when he had awakened to the noble eightfold path, he would proclaim it well as far as there are devas & human beings.,

“When the Tathāgata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, and white worms with black heads crawling up from his feet covered him as far as his knees: this third great dream appeared to let him know that many white-clothed householders would go for life-long refuge to the Tathāgata.

“When the Tathāgata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, and four different-colored birds coming from the four directions fell at his feet and turned entirely white: this fourth great dream appeared to let him know that people from the four castes — brahmans, noble-warriors, merchants, and laborers — having gone forth from the home life into homelessness in the Dhamma & Vinaya taught by the Tathāgata, would realize unexcelled release.

“When the Tathāgata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, and he walked back & forth on top of a giant mountain of excrement but was not soiled by the excrement: this fifth great dream appeared to let him know that the Tathāgata would receive gifts of robes, alms food, lodgings, & medicinal requisites to cure the sick, but he would use them unattached to them, uninfatuated, guiltless, seeing the drawbacks (of attachment to them), and discerning the escape from them.

“When the Tathāgata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, these five great dreams appeared to him.”

“Monks, a statement endowed with five factors is well-spoken, not ill-spoken. It is blameless & unfaulted by knowledgeable people. Which five?

“It is spoken at the right time. It is spoken in truth. It is spoken affectionately. It is spoken beneficially. It is spoken with a mind of goodwill.

“A statement endowed with these five factors is well-spoken, not ill-spoken. It is blameless & unfaulted by knowledgeable people.”

“On the occasion when a virtuous person who has gone forth approaches a family, there the people give rise to a great deal of merit by five means. Which five?

“On the occasion when a virtuous person who has gone forth approaches a family, the minds of the people, on seeing him, are brightened. On that occasion the family is practicing the practice leading to heaven.

“On the occasion when a virtuous person who has gone forth approaches a family, the people rise up to greet him, bow down, give him/her a seat. On that occasion the family is practicing the practice leading to birth in a high family.

“On the occasion when a virtuous person who has gone forth approaches a family, the people dispel their stinginess. On that occasion the family is practicing the practice leading to great influence.

“On the occasion when a virtuous person who has gone forth approaches a family, the people share with him/her in line with their ability, in line with their strength. On that occasion the family is practicing the practice leading to great wealth.

“On the occasion when a virtuous person who has gone forth approaches a family, the people inquire, ask questions, listen to the Dhamma. On that occasion the family is practicing the practice leading to great discernment.

“On the occasion when a virtuous person who has gone forth approaches a family, there the people give rise to a great deal of merit by these five means.”

“Five properties lead to escape. Which five?

“There is the case where the mind of a monk, when attending to sensuality, doesn’t leap up at sensuality, doesn’t grow confident, steadfast, or released in sensuality. But when attending to renunciation, his mind leaps up at renunciation, grows confident, steadfast, & released in renunciation. When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, and become disjoined from sensuality, then whatever effluents, torments, & fevers there are that arise in dependence on sensuality, he is released from them. He does not experience that feeling. This is expounded as the escape from sensuality.

“And further, there is the case where the mind of a monk, when attending to ill will, doesn’t leap up at ill will, doesn’t grow confident, steadfast, or released in ill will. But when attending to non-ill will, his mind leaps up at non-ill will, grows confident, steadfast, & released in non-ill will. When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, and become disjoined from ill will, then whatever effluents, torments, & fevers there are that arise in dependence on ill will, he is released from them. He does not experience that feeling. This is expounded as the escape from ill will.

“And further, there is the case where the mind of a monk, when attending to harmfulness, doesn’t leap up at harmfulness, doesn’t grow confident, steadfast, or released in harmfulness. But when attending to harmlessness, his mind leaps up at harmlessness, grows confident, steadfast, & released in harmlessness. When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, and become disjoined from harmfulness, then whatever effluents, torments, & fevers there are that arise in dependence on harmfulness, he is released from them. He does not experience that feeling. This is expounded as the escape from harmfulness.

“And further, there is the case where the mind of a monk, when attending to forms, doesn’t leap up at forms, doesn’t grow confident, steadfast, or released in forms. But when attending to the formless, his mind leaps up at the formless, grows confident, steadfast, & released in the formless. When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, and become disjoined from forms, then whatever effluents, torments, & fevers there are that arise in dependence on forms, he is released from them. He does not experience that feeling. This is expounded as the escape from forms.

“And further, there is the case where the mind of a monk, when attending to self-identification, doesn’t leap up at self-identification, doesn’t grow confident, steadfast, or released in self-identification. But when attending to the cessation of self-identification, his mind leaps up at the cessation of self-identification, grows confident, steadfast, & released in the cessation of self-identification. When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, and become disjoined from self-identification, then whatever effluents, torments, & fevers there are that arise in dependence on self-identification, he is released from them. He does not experience that feeling. This is expounded as the escape from self-identification.

“Delight in sensuality does not obsess him. Delight in ill will does not obsess him. Delight in harmfulness does not obsess him. Delight in form does not obsess him. Delight in self-identification does not obsess him. From the lack of any obsession with delight in sensuality, the lack of any obsession with delight in ill will… with delight in harmfulness… with delight in form… with delight in self-identification, he is called a monk without attachment. He has cut through craving, has turned away from the fetter, and by rightly breaking through conceit he has put an end to suffering & stress.

“These are the five properties that lead to escape.”

“There are these five rewards in listening to the Dhamma. Which five?

“One hears what one has not heard before. One clarifies what one has heard before. One gets rid of doubt. One’s views are made straight. One’s mind grows serene.

“These are the five rewards in listening to the Dhamma.”

“Monks, there are these five forms of stinginess. Which five? Stinginess as to one’s monastery (lodgings), stinginess as to one’s family (of supporters), stinginess as to one’s gains, stinginess as to one’s status, and stinginess as to the Dhamma. These are the five forms of stinginess. And the meanest of these five is this: stinginess as to the Dhamma.”

“With the abandoning and eradication of the five forms of stinginess, the holy life is fulfilled. Which five?

“With the abandoning and eradication of stinginess as to one’s monastery (lodgings), the holy life is fulfilled. With the abandoning and eradication of stinginess as to one’s family (of supporters)… stinginess as to one’s gains… stinginess as to one’s status… stinginess as to the Dhamma, the holy life is fulfilled.

“With the abandoning and eradication of these five forms of stinginess, the holy life is fulfilled.”

“Without abandoning these five qualities, one is incapable of entering & remaining in the first jhāna;. Which five? Stinginess as to one’s monastery (lodgings), stinginess as to one’s family (of supporters), stinginess as to one’s gains, stinginess as to one’s status, and stinginess as to the Dhamma. Without abandoning these five qualities, one is incapable of entering & remaining in the first jhāna.

“With the abandoning of these five qualities, one is capable of entering & remaining in the first jhāna. Which five? Stinginess as to one’s monastery (lodgings)… one’s family (of supporters)… one’s gains… one’s status, and stinginess as to the Dhamma. With the abandoning of these five qualities, one is capable of entering & remaining in the first jhāna.”

“Without abandoning these five qualities, one is incapable of entering & remaining in the second jhāna… the third jhāna… the fourth jhāna; incapable of realizing the fruit of stream-entry… the fruit of once-returning… the fruit of non-returning… arahantship. Which five? Stinginess as to one’s monastery (lodgings)… one’s family (of supporters)… one’s gains… one’s status, and stinginess as to the Dhamma. Without abandoning these five qualities, one is incapable of entering & remaining in the second jhāna… the third jhāna… the fourth jhāna; one is incapable realizing the fruit of stream-entry… the fruit of once-returning… the fruit of non-returning… arahantship.

“With the abandoning of these five qualities, one is capable of entering & remaining in the second jhāna… the third jhāna… the fourth jhāna; capable of realizing the fruit of stream-entry… the fruit of once-returning… the fruit of non-returning… arahantship. Which five? Stinginess as to one’s monastery (lodgings)… one’s family (of supporters)… one’s gains… one’s status, and stinginess as to the Dhamma. With the abandoning of these five qualities, one is capable of entering & remaining in the second jhāna… the third jhāna… the fourth jhāna; capable realizing the fruit of stream-entry… the fruit of once-returning… the fruit of non-returning… arahantship.”

“Without abandoning these five qualities, one is incapable of entering & remaining in the first jhāna. Which five? Stinginess as to one’s monastery (lodgings), stinginess as to one’s family (of supporters), stinginess as to one’s gains, stinginess as to one’s status, and ingratitude. Without abandoning these five qualities, one is incapable of entering & remaining in the first jhāna.

“With the abandoning of these five qualities, one is capable of entering & remaining in the first jhāna.…”

“Without abandoning these five qualities, one is incapable of entering & remaining in the second jhāna… the third jhāna… the fourth jhāna; incapable of realizing the fruit of stream-entry… the fruit of once-returning… the fruit of non-returning… arahantship. Which five? Stinginess as to one’s monastery (lodgings), stinginess as to one’s family (of supporters), stinginess as to one’s gains, stinginess as to one’s status, and ingratitude. Without abandoning these five qualities, one is incapable of entering & remaining in the second jhāna… the third jhāna… the fourth jhāna; one is incapable realizing the fruit of stream-entry… the fruit of once-returning… the fruit of non-returning… arahantship.

“With the abandoning of these five qualities, one is capable of entering & remaining in the second jhāna… the third jhāna… the fourth jhāna; capable of realizing the fruit of stream-entry… the fruit of once-returning… the fruit of non-returning… arahantship.…”