29. “Monks, there are five benefits of walking meditation. What five? [30] One is fit for going on journeys; one is fit for striving; one has few diseases; what one has eaten, drunk, and chewed is properly digested; the concentration gained from walking meditation lasts for a long time. These, monks, are the five benefits of walking meditation.”

Food

(A.iii.42)

37. “In giving food, monks, the giver gives the recipients five things. What five? One gives life, one gives beauty, one gives happiness, one gives strength, one gives eloquence (paṭibhāna). Having given life, one obtains celestial or human life. Having given beauty, one obtains celestial or human beauty, having given happiness, one obtains celestial or human happiness. Having given strength, one obtains celestial or human strength. Having given eloquence, one obtains celestial or human eloquence. Having given food, monks, a donor gives the recipient these four things.”

“Life, strength, beauty, and eloquence the wise give;
Having given happiness, the sage obtains happiness.

“Having given life, strength, beauty, happiness, and eloquence,
One becomes long-lived and famous wherever one is reborn.”

A Good Man

(A.iii.46)

42. “When a good man, monks, is born into a family it is for the benefit (atthāya), welfare (hitāya), and happiness (sukhāya) of many; it is for the benefit, welfare, and happiness of his mother and father, of his wife and children, of his slaves and servants, of his friends and associates, of recluses and priests.

“Just as, monks, when a great rain cloud waters all of the crops it is for the benefit, welfare, and happiness of many, [47] so too, monks, when a good man is born into a family it is for the benefit, welfare, and happiness of many; of one’s mother and father, wife and children, slaves and servants, of friends and associates, of recluses and priests.”

“One who regulates his wealth for the benefit of many,
The deities protect one who guards the Dhamma
One who is learned, possessing virtues,
Resolute in the Dhamma, fame does not leave him.

“Established in the Dhamma, endowed with virtue
A speaker of truth, modest and conscientious,
Like a pure gold coin from the Jambu river,
Even the gods praise him, by Brahmā too he is praised.”

Five Unattainable Conditions

(A.iii.54)

48. “These five conditions, monks, are unattainable by a recluse, or a priest, or a deity, or a māra, or a Brahma, or by anyone in the world. What five? ‘May something subject to aging,¹ not get old,’ is a condition that is unattainable by a recluse , or a priest, or a deity, or a māra, or a Brahma, or by anyone in the world or by anyone in the world. ‘May something subject to sickness not get sick,’ is a condition that is unattainable by a recluse … or by anyone in the world. ‘May something subject to death not die,’ is a condition that is unattainable by a recluse … or by anyone in the world. ‘May something subject to destruction not be destroyed,’ is a condition that is unattainable by a recluse … or by anyone in the world. ‘May something subject to loss not be lost,’ is a condition that is unattainable by a recluse … or by anyone in the world.

“For the uninstructed ordinary person,² monks, something subject to aging gets old. He or she does not reflect thus about something subject to aging that gets old: ‘I am not the only one for whom what is subject to aging gets old, it is the same for all living beings who decease and are reborn. If I were to grieve, get depressed, lament, beat my breast, become confused, and stop eating because something subject to aging got old, my body would become of bad colour and I would be unable to do my work, my enemies would be pleased, and my friends would be displeased.’ He or she grieves, gets depressed, laments, beats their breast, becomes confused, and stops eating because something subject to aging gets old. This, monks, is called: ‘An uninstructed ordinary person torturing himself or herself when pierced by the poisonous arrow of grief.’

“Again, monks, for the uninstructed ordinary person, [55] something subject to sickness gets sick … something subject to death dies … something subject to destruction gets destroyed … something subject to loss gets lost. He or she does not reflect thus about something subject to loss that gets lost: ‘I am not the only one for whom what is subject to loss gets loss, it is the same for all living beings who decease and are reborn. If I were to grieve, get depressed, lament, beat my breast, become confused, and stop eating because something subject to loss got lost, my body would become of bad colour and I would be unable to do my work, my enemies would be pleased, and my friends would be displeased.’ He or she grieves, gets depressed, laments, beats their breast, becomes confused, and stops eating because something subject to loss gets lost. This, monks, is called: ‘An uninstructed ordinary person torturing himself or herself when pierced by the poisonous arrow ³ of grief.’

“For the well-instructed noble disciple, monks, something subject to aging gets old. He or she reflects thus about something subject to aging that gets old: ‘I am not the only one for whom what is subject to aging gets old, it is the same for all living beings who decease and are reborn. If I were to grieve, get depressed, lament, beat my breast, become confused, and stop eating because something subject to aging got old, my body would become of bad colour and I would be unable to do my work, my enemies would be pleased, and my friends would be displeased.’ He or she does not grieve, get depressed, lament, beat their breast, become confused, and stop eating because something subject to aging gets old. This, monks, is called: ‘A well-instructed noble disciple who has taken out the poisonous arrow of grief, pierced by which, an uninstructed ordinary person tortures himself or herself. Sorrowless and free from arrows, the noble disciple does not torture himself or herself.’

“Again, monks, for the well-instructed noble disciple, something subject to sickness gets sick … something subject to death dies … something subject to destruction gets destroyed … something subject to loss gets lost. He or she reflects thus about something subject to loss that gets lost: ‘I am not the only one for whom what is subject to loss gets loss, it is the same for all living beings who decease and are reborn. If I were to grieve, get depressed, lament, beat my breast, become confused, and stop eating because something subject to loss [56] got lost, my body would become of bad colour and I would be unable to do my work, my enemies would be pleased, and my friends would be displeased.’ He or she does not grieve, get depressed, lament, beat their breast, become confused, and stop eating because something subject to loss gets lost. This, monks, is called: ‘A well-instructed noble disciple who has taken out the poisonous arrow of grieve, pierced by which, an uninstructed ordinary person tortures himself or herself. Sorrowless and free from arrows, the noble disciple does not torture himself or herself.’

“These five conditions, monks, are unattainable by a recluse, or a priest, or a deity, or a māra, or a Brahma, or by anyone in the world.”

“Neither by grieving, nor lamenting,
Can the slightest benefit be gained.
Seeing that one is suffering and grieving,
One’s enemies become pleased.

“When a wise person meets adversity,
He or she does not tremble, knowing what is beneficial.
His or her enemies become dejected,
Having seen that their facial expression does not change.

“By recitations, mantras, and well-spoken words,⁴
Traditional gifts and customs.
Wherever benefit can be obtained,
Just there one should exert oneself.

“However, if benefit cannot be obtained,
By me or by any other.
Without grieving one should accept conditions,⁵
The kamma is powerful, what can be done now?” [57]

Factors for Striving

(A.iii.65)

53. “Monks, there are these five factors for striving. What five? Here, monks, a monk is confident, he has faith (saddhā)⁶ in the enlightenment of the Tathāgata — ‘Thus indeed is the Blessed One, the Worthy Fully Enlightened Buddha, he is endowed with knowledge and conduct, fortunate, knower of the worlds, the incomparable trainer of trainable persons, the teacher of deities and human beings, enlightened and blessed.’ He has few diseases and ailments, he is endowed with an even digestion, neither too cold nor too hot, but moderate and suitable for striving. He is honest and open, showing himself as he truly is to his teacher and fellows in the holy life. He dwells with energy stirred up for the removal of unwholesome states and the arousing of wholesome states, steadfast and energetic, not shirking the duty regarding wholesome states. He is wise, endowed with wisdom to discern arising and passing away, noble, incisive, and leading to the complete destruction of suffering. These, monks, are the five factors for striving.

Facts for Constant Recollection

(A.iii.71)

57. “Monks, these five facts ⁷ should be constantly ⁸ recollected by a woman or a man, by a householder or by one gone forth. What five? ‘I am subject to aging, I have not gone beyond aging.’ This should be constantly recollected by a woman or a man, by a householder or by one gone forth. ‘I am subject to disease, I have not gone beyond disease.’ This should be constantly recollected by a woman or a man, by a householder or by one gone forth. ‘I am subject to death, I have not gone beyond death.’ This should be constantly recollected by a woman or a man, by a householder or by one gone forth. ‘All that is mine, beloved and pleasing, will become otherwise, will be separated from me.’ This should be constantly recollected by a woman or a man, by a householder or by one gone forth. ‘I am the owner of my kamma,⁹ the heir of my kamma, born from my kamma, I have kamma as my relatives, and kamma is my only refuge; whatever kamma I will do — for good or for ill — of that I will become the heir.’ This should be constantly recollected by a woman or a man, by a householder or by one gone forth.

“Why, monks, dependent on what purpose, should: ‘I am subject to aging, I have not gone beyond aging,’ be constantly recollected by a woman or a man, by a householder or by one gone forth? There are young beings, monks, intoxicated by youth, who due to that intoxication perform bodily, verbal, and mental misconduct. If they constantly recollect [that they are subject to aging] they will abandon that intoxication with youth or it will become weaker. Monks, dependent on this purpose should ‘I am subject to aging, I have not gone beyond aging,’ be constantly recollected by a woman or a man, by a householder or by one gone forth.

“Why, monks, dependent on what purpose, should: ‘I am subject to disease, I have not gone beyond disease,’ be constantly recollected by a woman or a man, by a householder or by one gone forth? There are healthy beings, monks, intoxicated by health, who due to that intoxication perform bodily, verbal, and mental misconduct. If they constantly recollect [that they are subject to disease] they will abandon that intoxication with health or it will become weaker. Monks, dependent on this purpose should ‘I am subject to disease, I have not gone beyond disease,’ be constantly recollected by a woman or a man, by a householder or by one gone forth.

“Why, monks, dependent on what purpose, should: ‘I am subject to death, I have not gone beyond death,’ be constantly recollected by a woman or a man, by a householder or by one gone forth? There are beings, monks, intoxicated by life, who due to that intoxication perform bodily, verbal, and mental misconduct. If they constantly recollect [that they are subject to death] they will abandon that intoxication with life or it will become weaker. Monks, dependent on this purpose should ‘I am subject to death, I have not gone beyond death,’ be constantly recollected by a woman or a man, by a householder or by one gone forth.

“Why, monks, dependent on what purpose, should: ‘All that is mine, beloved and pleasing, will become otherwise, will be separated from me,’ be constantly recollected by a woman or a man, by a householder or by one gone forth? There are beings, monks, with sensual passion for what is beloved and pleasing, who perform bodily, verbal, and mental misconduct. If they constantly recollect [that everything beloved and pleasing will become otherwise] they will abandon that sensual passion for what is beloved and pleasing or it will become weaker. Monks, dependent on this purpose should ‘All that is mine, beloved and pleasing, will become otherwise, will be separated from me,’ be constantly recollected by a woman or a man, by a householder or by one gone forth.

“Why, monks, dependent on what purpose, should: ‘I am the owner of my kamma, the heir of my kamma, born from my kamma, I have kamma as my relatives, and kamma is my only refuge; whatever kamma I will do — for good or for ill — of that I will become the heir,’ be constantly recollected by a woman or a man, by a householder or by one gone forth? There are beings, monks, who perform bodily, verbal, and mental misconduct. If they constantly recollect [that they are the owners of their kamma] they will abandon all misconduct or it will become weaker. Monks, dependent on this purpose should ‘I am the owner of my kamma, the heir of my kamma, born from my kamma, I have kamma as my relatives, and kamma is my only refuge; whatever kamma I will do — for good or for ill — of that I will become the heir,’ be constantly recollected by a woman or a man, by a householder or by one gone forth.

"Monks, a disciple of the noble ones reflects: ‘I am not the only one subject to aging, who has not gone beyond aging. To the extent that there are beings, all beings deceasing and being reborn are subject to aging, they have not gone beyond aging.’ When he or she constantly recollects this, the path is born. He or she practices that path, develops it, and makes much of it. As that path is practised, developed, and made much of, the fetters are all abandoned, the latent tendencies are destroyed.

"Monks, a disciple of the noble ones reflects: ‘I am not the only one subject to disease, who has not gone beyond disease. To the extent that there are beings, all beings deceasing and being reborn are subject to disease, they have not gone beyond disease.’ When he or she constantly recollects this, the path is born. He or she practices that path, develops it, and makes much of it. As that path is practised, developed, and made much of, the fetters are all abandoned, the latent tendencies are destroyed.

"Monks, a disciple of the noble ones reflects: ‘I am not the only one subject to death, who has not gone beyond death. To the extent that there are beings, all beings deceasing and being reborn are subject to death, they have not gone beyond death.’ When he or she constantly recollects this, the path is born. He or she practices that path, develops it, and makes much of it. As that path is practised, developed, and made much of, the fetters are all abandoned, the latent tendencies are destroyed.

"Monks, a disciple of the noble ones reflects: ‘I am not the only one for whom all that is beloved and pleasing will become otherwise, will become separated from me. To the extent that there are beings, all beings deceasing and being reborn for whom all that is beloved and pleasing will become otherwise, will become separated from them.’ When he or she constantly recollects this, the path is born. He or she practices that path, develops it, and makes much of it. As that path is practised, developed, and made much of, the fetters are all abandoned, the latent tendencies are destroyed.

"Monks, a disciple of the noble ones reflects: ‘I am not the only one who is the owner of my kamma, the heir of my kamma, born from my kamma, who has kamma as my relatives, and kamma is my only refuge; whatever kamma I will do — for good or for ill — of that I will become the heir. To the extent that there are beings, all beings deceasing and being reborn are the owners of their kamma, the heirs of their kamma, born from their kamma, have kamma as their relatives, and kamma is their only refuge; whatever kamma they do — for good or for ill — of that they will become the heirs.’ When he or she constantly recollects this, the path is born. He or she practices that path, develops it, and makes much of it. As that path is practised, developed, and made much of, the fetters are all abandoned, the latent tendencies are destroyed.”

“Themselves being subject to disease, aging, and death,
Ordinary people are disgusted by beings subject to those things.
If I were to be disgusted by beings subject to these things,
That would not be proper since I am the same as them.

“While dwelling thus, I knew the state free from passion,
Intoxication with youth, health, and life,
I overcame all intoxication, having seen the security of nibbāna.

“Then zeal arose in me, having seen nibbāna,
It was no longer possible for me to indulge in sensual pleasures,
There will be no turning back from the highest goal of the holy life.”

Perceptions (1)

(A.iii.79)

61. “Monks, these five perceptions when cultivated and made much of are of great fruit, great benefit, penetrate the deathless, culminate in the deathless. What five? The perception of repulsiveness (asubha),¹⁰ the perception of death (maraṇasaññā), the perception of danger (ādīnava), the perception of disgust in food (āhāre paṭikūlasaññā), the perception of disenchantment with the entire world (sabbaloke anabhiratasaññā).¹¹ Monks, these five perceptions when cultivated and made much of are of great fruit, great benefit, penetrate the deathless, culminate in the deathless.”

Perceptions (2)

(A.iii.79)

62. “Monks, these five perceptions when cultivated and made much of are of great fruit, great benefit, penetrate the deathless, culminate in the deathless. What five? The perception of impermanence (aniccasaññā), the perception of not-self (anattasaññā), the perception of death, the perception of disgust in food, the perception of disenchantment with the entire world. [80] Monks, these five perceptions when cultivated and made much of are of great fruit, great benefit, penetrate the deathless, culminate in the deathless.”

Future Perils (3)

(A.iii.105)

79. “Monks, these five future perils have not yet arisen, but they will arise in the future. You should be aware of them, [106] and having become aware of them, you should strive to abandon them.¹²

“What five? In the future, monks, there will monks who are undeveloped in body,¹³ undeveloped in morality, undeveloped in mind, and undeveloped in wisdom. They, being undeveloped in body, morality, mind, and wisdom, will give the higher ordination to others. They will not be able to train others in the higher morality, higher concentration, and higher wisdom. They, in turn, will be undeveloped in body, morality, mind, and wisdom. They too, being undeveloped in body, morality, mind, and wisdom, will give the higher ordination to others. They in turn will not be able to train others in the higher morality, higher concentration, and higher wisdom. They will also be undeveloped in body, morality, mind, and wisdom. Thus, monks, from the corruption of Dhamma comes the corruption of the Vinaya, from the corruption of the Vinaya comes the corruption of the Dhamma. This, monks, is the first future peril that has not yet arisen, but that will arise in the future. You should be aware of it, and having become aware of it, you should strive to abandon it.

“Again, monks, in the future there will monks who are undeveloped in body, undeveloped in morality, undeveloped in mind, and undeveloped in wisdom. They, being undeveloped in body, morality, mind, and wisdom, will give dependence to others. They will not be able to train others in the higher morality, higher concentration, and higher wisdom.¹⁴ They, in turn, will be undeveloped in body, morality, mind, and wisdom. They too, being undeveloped in body, morality, mind, and wisdom, will give dependence to others. They in turn will not be able to train others in the higher morality, higher concentration, and higher wisdom. They will also be undeveloped in body, morality, mind, and wisdom. Thus, monks, from the corruption of Dhamma comes the corruption of the Vinaya, from the corruption of the Vinaya comes the corruption of the Dhamma. This, monks, is the second future peril that has not yet arisen, but that will arise in the future. You should be aware of it, and having become aware of it, you should strive to abandon it. [107]

“Again, monks, In the future there will monks who are undeveloped in body, undeveloped in morality, undeveloped in mind, and undeveloped in wisdom. They, being undeveloped in body, morality, mind, and wisdom, when talking on the higher dhamma or the analytical teachings ¹⁵ will fall into an evil Dhamma,¹⁶ but will not be aware of it. Thus, monks, from the corruption of Dhamma comes the corruption of the Vinaya, from the corruption of the Vinaya comes the corruption of the Dhamma. This, monks, is the third future peril that has not yet arisen, but that will arise in the future. You should be aware of it, and having become aware of it, you should strive to abandon it.

“Again, monks, in the future there will monks who are undeveloped in body, undeveloped in morality, undeveloped in mind, and undeveloped in wisdom. They, being undeveloped in body, morality, mind, and wisdom, when those discourses taught by the Tathāgata, which are profound, profound in meaning, supramundane, connected with emptiness are being taught, they will not want to listen nor lend an ear nor apply the mind to understand them, nor think that these teachings should be learnt and mastered. However, those discourses of poetry with beautiful vowels and consonants spoken by outsiders (bāhirakā)¹⁷ and their disciples, they will want to listen to them lend and ear apply the mind to understand them, and think that they should be learnt and mastered. Thus, monks, from the corruption of Dhamma comes the corruption of the Vinaya, from the corruption of the Vinaya comes the corruption of the Dhamma. This, monks, is the fourth future peril that has not yet arisen, but that will arise in the future. You should be aware of it, and having become aware of it, you should strive to abandon it.

“Again, monks, in the future there will monks who are undeveloped in body, undeveloped in morality, undeveloped in mind, [108] and undeveloped in wisdom. They, being undeveloped in body, morality, mind, and wisdom, those elders will become dwellers in abundance, lax, taking the lead in back-sliding, neglecting seclusion, they will not arouse energy for achieving the unachieved, attaining the unattained, or realising the unrealised. Those who come after them too will become dwellers in abundance, lax, taking the lead in back-sliding. Thus, monks, from the corruption of Dhamma comes the corruption of the Vinaya, from the corruption of the Vinaya comes the corruption of the Dhamma. This, monks, is the fifth future peril that has not yet arisen, but that will arise in the future. You should be aware of it, and having become aware of it, you should strive to abandon it.

“Monks, these five future perils have not yet arisen, but they will arise in the future. You should be aware of them, and having become aware of them, you should strive to abandon them.”

Future Perils (4)

(A.iii.108)

80. “Monks, these five future perils have not yet arisen, but they will arise in the future. You should be aware of them, and having become aware of them, you should strive to abandon them.

“What five? In the future, monks, there will be monks who desire fine robes. Desiring fine robes they will neglect using rag robes; they will neglect using remote forest-dwellings and solitary dwellings, having visited villages, towns, and capital cities they will reside there; for the sake of robes they will make various improper and unbecoming quests. This, monks, is the first future peril that has not yet arisen, but that will arise in the future. You should be aware of it, and having become aware of it, you should strive to abandon it. [109]

“Again, monks, in the future there will be monks who desire fine almsfood. Desiring fine almsfood they will neglect going on almsround, they will neglect using remote forest-dwellings and solitary dwellings, having visited villages, towns, and capital cities they will reside there; for the sake of almsfood they will make various improper and unbecoming quests.¹⁸ This, monks, is the second future peril that has not yet arisen, but that will arise in the future. You should be aware of it, and having become aware of it, you should strive to abandon it.

“Again, monks, in the future there will be monks who desire fine dwellings. Desiring fine dwelling they will neglect using the root of a tree, they will neglect using remote forest-dwellings and solitary dwellings, having visited villages, towns, and capital cities they will reside there; for the sake of almsfood they will make various improper and unbecoming quests. This, monks, is the third future peril that has not yet arisen, but that will arise in the future. You should be aware of it, and having become aware of it, you should strive to abandon it.

“Again, monks, in the future there will be monks who will dwell in close association with nuns, female probationers, and novices. Dwelling in close association with nuns, female probationers, and novices, monks, it is to be expected that they will live dissatisfied with the holy life, that they will commit some depraved offence,¹⁹ and abandon the training to revert to the lower life. This, monks, is the fourth future peril that has not yet arisen, but that will arise in the future. You should be aware of it, and having become aware of it, you should strive to abandon it.

“Again, monks, in the future there will be monks who will dwell in close association with novices and lay attendants. Dwelling in close association with novices and lay attendants it is to be expected that they will make use of various stored up goods,²⁰ [110] and make gross hints about digging and cultivation.²¹ This, monks, is the fourth future peril that has not yet arisen, but that will arise in the future. You should be aware of it, and having become aware of it, you should strive to abandon it.

“Monks, these five future perils have not yet arisen, but they will arise in the future. You should be aware of them, and having become aware of them, you should strive to abandon them.

Living Apart

(A.iii.145)

127. “Monks, endowed with five things a monk is not fit to live apart from the Saṅgha. What five? Here, monks, a monk is not content with any kind of robe, he is not content with any kind of almsfood, he is not content with any kind of dwelling, he is not content with any kind of medicine, he often dwells on thoughts of sensuality. Monks, endowed with five things a monk is not fit to live apart from the Saṅgha.

“Monks, endowed with five things a monk is fit to live apart from the Saṅgha. What five? Here, monks, a monk is content with any kind of robe, he is content with any kind of almsfood, he is content with any kind of dwelling, he is content with any kind of medicine, he often dwells on thoughts of renunciation. Monks, endowed with five things a monk is fit to live apart from the Saṅgha.

Losses

(A.iii.147)

130. “Monks, there are these five losses. What five? The loss of relatives, the loss of wealth, the loss of health,²² the loss of morality, the loss of right-view.²³ Monks, due to the loss of relatives, wealth, or health, living beings on the break-up of the body after death do not arise in states of loss (apāyaṃ), in an unfortunate destination (duggatiṃ), in a state of punishment (vinipātaṃ),²⁴ or in hell (nirayaṃ). Due to the loss of morality, monks, or the loss of right-view, living beings on the break-up of the body after death arise in states of loss, in an unfortunate destination, in perdition, or in hell. These, monks, are the five losses.

“Monks, there are these five gains.²⁵ What five? The gain of relatives, the gain of wealth, the gain of health, the gain of morality, the gain of right-view. Monks, due to the gain of relatives, wealth, or health, living beings on the break-up of the body after death do not arise in a fortunate destination, or in heaven. Due to the gain of morality, monks, or the gain of right-view, living beings on the break-up of the body after death arise in a fortunate destination, or in heaven. These, monks, are the five gains.”

Sleeping Little

(A.iii.156)

137. “These five, monks, sleep little at night, are mostly awake. What five? A woman desiring a man, monks, sleeps little at night, is mostly awake. A man desiring a woman, monks, sleeps little at night, is mostly awake. A thief desiring to steal, monks, sleeps little at night, is mostly awake. A king engaged with royal duties, monks, sleeps little at night, is mostly awake. A monk desiring liberation from bondage, monks, sleeps little at night, is mostly awake. These five, monks, sleep little at night, are mostly awake.”

One Who Despises

(A.iii.164)

141. “These five individuals, monks, are found in the world. What five? One who despises, having given; one who despises, having lived together; one is a gossip, one is fickle, one is dull and deluded.

“And how, monks, is one who despises, having given? Here, monks, an individual gives robes, almsfood, a dwelling, medicine or requisites for the sick to another. Then he or she thinks: ‘I give, he or she receives.’ Having given, one despises the other. This individual, monks, having given, despises another.

“And how, monks, is one who despises, having lived together? [165] Here, monks, an individual lives with another for two or three Rainy Seasons. Having lived together with another, he despises him. This individual, monks, have lived together, despises another.

“And how, monks, is one a gossip? Here, monks, a certain individual, hearing talk in praise or dispraise of another, quickly judges him. Thus, monks, this individual is a gossip.

“And how, monks, is one fickle? Here, monks, a certain individual’s faith, devotion, affection, and confidence are unstable. Thus, monks, an individual is fickle.

“And how, monks, is an individual dull and deluded? Here, monks, a certain individual does not know wholesome and unwholesome states, does not know blameworthy and blameless states, does not know inferior and superior states, does not know dark and bright states, with their signs. Thus, monks an individual is dull and deluded. These five individuals, monks, are found in the world.”

At the Sārandada Shrine

(A.iii.167)

143. At one time the Blessed One was dwelling at Vesāli, in the peaked hall in the great forest. Then, in the early morning the Blessed One put on the robes and taking his almsbowl and double-robe he entered Vesāli for alms. On that occasion five hundred Licchavī had assembled at the Sārandada shrine and were sitting down together when this conversation arose: “Five treasures rarely arise in the world. What five? The elephant treasure, the horse treasure, the jewel treasure, the woman treasure, and the householder treasure. These five treasures rarely arise in the world.” [168]

Then those Licchavī stationed a man on the road [saying]: “If, good man, you should see the Blessed One, come and tell us.” That man, seeing the Blessed One from afar, and having seen him, approached those Licchavī, and having approached them said: “Sirs, the Blessed One, the Worthy, Fully Enlightened One, is coming; now is the time to do whatever you see fit.”

Then those Licchavī approached the Blessed One, and having approached, they paid homage to the Blessed One and stood at one side. Standing at one side the Licchavī said to the Blessed One: “It would be good, venerable sir, if you would approach the Sārandada shrine out of compassion for us.”

The Blessed One consented by remaining silent. Then the Blessed One approached the Sārandada shrine, and having approached, sat down on a seat that had been prepared. Sitting there, the Blessed One said to those Licchavī: “What were you talking about, Licchavī, when you were sitting here? What was the topic of your conversation?”

“Venerable sir, as we were sitting together here this conversation arose: “Five treasures rarely arise in the world. What five? The elephant treasure, the horse treasure, the jewel treasure, the woman treasure, and the householder treasure. These five treasures rarely arise in the world.”

“Being intent on sensual pleasures, the Licchavī were talking about sensual pleasures. Five treasures, Licchavī, rarely arise in the world. What five? A Tathāgata, a Worthy Fully Enlightened Buddha rarely arises in the world. A person who teaches the Dhamma and discipline made known by the Tathāgata [169] rarely arises in the world. A person who understands the Dhamma and discipline made known by the Tathāgata when it is taught rarely arises in the world. A person who, having understood the Dhamma and discipline made known by the Tathāgata, practises in accordance with it rarely arises in the world. A person who is grateful and appreciative rarely arises in the world.

The Gift of a Bad Man

(A.iii.171)

147. These, monks, are the five gifts of a bad man. What five? He gives a gift carelessly, he gives a gift without respect, he gives not by his own hand, he gives what has been discarded, he gives without believing in the future results of giving. These, monks, are the five gifts of a bad man. [172]

These, monks, are the five gifts of a good man. What five? He gives a gift carefully, he gives a gift respectfully, he gives with his own hand, he gives what has not been discarded, he gives believing in the future results of giving. These, monks, are the five gifts of a good man.

The Gift of a Good Man

(A.iii.172)

148. “These, monks, are the five gifts of a good man. What five? He gives a gift with faith, he gives a gift with respect, he gives a gift at the right time, he gives a gift without clinging, unreservedly, he gives a gift without harming himself or others.

“Having given a gift with faith, monks, wherever that gift bears fruit, he is rich, very rich, of great wealth, he is handsome, pleasing to behold, and his complexion is perfect.

“Having given a gift with respect, monks, wherever the gift bears fruit, he is rich, very rich, of great wealth. His children, wives, slaves, servants, or workers listen to him, lend an ear, and apply their minds to understand him.

“Having given a gift at the right time, monks, wherever that gift bears fruit, he is rich, very rich, of great wealth, and abundant benefits accrue to him whenever they are needed.

“Having given a gift without clinging, unreservedly, monks, wherever that gift bears fruit, he is rich, very rich, of great wealth. He appreciates the most refined pleasures of the five senses. [175]

“Having given a gift without harming himself or others, monks, wherever that gift bears fruit, he is rich, very rich, of great wealth. and no harm comes to his wealth or property, neither from fire, nor flood, nor kings, nor thieves, nor unloved heirs.

“These, monks, are the five gifts of a good man.”

Disappearance of the True Dhamma (1)

(A.iii.176)

154. “These five things, monks, leads to the decline and disappearance of the true Dhamma. What five? Here, monks, the monks do not listen respectfully to the Dhamma, they do not respectfully master the Dhamma, they do not respectfully bear it in mind, they do not respectfully examine the meaning of the Dhamma that they have borne in mind, they do not respectfully understand the Dhamma and practice in accordance with it. These five things, monks, lead to the decline and disappearance of the true Dhamma.

“These five things, monks, leads to the non-decline and non-disappearance of the true Dhamma. What five? Here, monks, the monks listen respectfully to the Dhamma, they respectfully master the Dhamma, they respectfully bear it in mind, they respectfully examine the meaning of Dhamma that they have borne in mind, they respectfully understand the Dhamma and practice in accordance with it. These five things, monks, lead to the non-decline and non-disappearance of the true Dhamma.

Udāyī

(A.iii.184)

159. “Thus have I heard — on one occasion the Blessed One was dwelling at Kosambī, in Ghosita’s park. Then, on that occasion, the Venerable Udāyī was sitting teaching the Dhamma surround by a large assembly of householders. Having seen this, the Venerable Ānanda approached the Blessed One, and having approached, he paid homage and sat at one side. Sitting there, the Venerable Ānanda said to the Blessed One: ‘Venerable sir, the Venerable Udāyī is teaching the Dhamma surrounded by a large assembly of householders.’

“It is not easy, Ānanda, to teach the Dhamma to others. When teaching the Dhamma to others, Ānanda, five things should be established in oneself. What five? ‘I will teach a graduated discourse,’ one should teach others. ‘I will show the meaning,’ one should teach others. ‘I will teach out of compassion,’ one should teach others. ‘I will teach not intent on material gain,’ one should teach others. ‘I will teach not deprecating myself or others,’ one should teach others. It is not easy, Ānanda, to teach others. In teaching others, Ānanda, these five things should be established in oneself.”

Getting Rid of Resentment

(A.iii.185)

161. “These five methods, monks, for getting rid of resentment should entirely get rid of resentment that has arisen against anyone. What five? Towards the person for whom resentment has arisen, monks, loving-kindness should be developed for that person, thus resentment towards that person should be got rid of. Compassion should be developed … Equanimity should be developed … Not paying attention to that person … Directing one’s thoughts to ownership of kamma — ‘This venerable one is the owner of his kamma, heir to his kamma, born from his kamma, has kamma as his relatives, and has kamma as his sole refuge. Whatever kamma he does, for good or for ill, of that he will be the heir.’ Thus, resentment for that individual should be got rid of. These, monks, are the five methods for getting rid of resentment by which a monks should get rid of any resentment that has arisen.”

Asking Questions

(A.iii.191)

165. Then the Venerable Sāriputta said this: “Whoever, friends, asks another a question, does so for one of these five reasons. What five? Due to dullness and delusion, one asks another a question. Due to evil wishes, one asks another a question. [192] Due to contempt, one asks another a question. Wishing to know the meaning, one asks another a question. One asks another a question with the thought: ‘If he answers correctly, that is good, but if not I will explain the correct meaning.’ Whoever, friends, asks another a question, does so for one of these five reasons. Friends, if I ask another a question it is with the thought: ‘If he answers correctly, that is good, but if not I will explain the correct meaning’.”

The Outcaste

(A.iii.206)

175. “Monks, endowed with five qualities a lay disciple becomes an outcaste of a lay disciple, a stain of a lay disciple, and one to be scorned. What five? He or she is without faith, he or she is immoral, one who relies on rituals, not on actions (kamma), one who looks for outsiders to donate to, and one who gives there first.

“Monks, endowed with five qualities a lay disciple becomes a gem of a lay disciple, a red and white lotus of a lay disciple, a white lotus of a lay disciple. What five? He or she has faith, he or she is moral, one who relies on actions (kamma) not on rituals, one who does not look for outsiders to donate to, and one who gives here first.”

About the Caṇḍāla Sutta

Assaddho: A well-informed and virtuous lay disciple of the Buddha has firm confidence in his teachings based on listening to or studying them carefully, applying them in practice, and gaining personal realisation of the universal truths contained therein. He or she is not credulous and is not easily beguiled by charlatans who perform magic tricks, or even those who have genuine mystic powers, but who lack insight. For example, Devadatta had acquired some psychic powers, and through the exhibition of these powers Prince Ajātasattu was greatly impressed. Misled by Devadatta, he killed his own father King Bimbisāra to gain control of the kingdom. Some naïve and uneducated Buddhists are beguiled and misled by simple magician’s illusions used by charlatans who do not have any genuine psychic powers such as those possessed by Devadatta.

Dussīlo: He or she is immoral, not observing the five basic precepts incumbent upon all genuine disciples of the Buddha — Abstaining completely from: 1) Killing living beings, 2) Taking what is not given, whether by force, by stealth, or by deception, 3) Engaging in illicit sexual relations, 4) Telling lies, slandering others, abusing others, or indulging in idle chatter such as jokes and stories with no benefit for this life or the next, 5) Intoxicating drugs and drinks that lead to heedlessness. A genuine Buddhist is a teetotaler.

Kotūhalamaṅgaliko: Festivals and auspicious signs. Superstitious Buddhists place too much faith in amulets, sacred threads (pirit nul), astrology, ceremonies, and rituals. Not understanding the teachings in the Maṅgala Sutta, which the Buddha taught to debunk superstitious beliefs, they rely on listening to recitations of the Maṅgala Sutta, and tying sacred threads around their wrists (which is a Hindu tradition, not a Buddhist one), instead of practising the Maṅgala Dhamma so clearly explained by the Blessed One in that very discourse. The true blessings and protection from dangers derive from not associating with the foolish, but associating with the wise, paying homage to those worthy of homage, and the other thirty-five excellent virtuous practices enumerated in the Maṅgala Sutta. A Stream-winner, being a genuine Buddhist, is completely free from reliance on rites and rituals (sīlabbataparāmāsa).

Bahiddhā dakkhiṇeyyaṃ gavesati: The Buddha was not resentful of offerings given to others. He encouraged the wholesome deed of giving alms, saying that one should give wherever the heart is pleased. Even if one gives to an animal, the benefit is returned a thousandfold. What he is saying here is that one without faith, who is immoral, and superstitious will be inclined to look elsewhere to donate. A charlatan or a Buddhist monk of dubious moral character will flatter donors and devotees, wishing to receive more and more offerings. A virtuous monk or nun who desires the long-term welfare and spiritual benefit of his or her supporters will urge them to practice morality and meditation rather than emphasising donation, which is easier, but of less benefit. If a lay disciple lacks morality, he or she will be ashamed to visit virtuous monks and nuns, fearing that he or she might be admonished for not practising the true Dhamma, or may be embarrassed to admit his or her inability to undertake and observe the five precepts scrupulously. It is not easy to be a devout and genuine follower of the Buddha. The truth of suffering must be understood, the truth of craving must be abandoned, the truth of the cessation of craving must be realised, and the truth of the Noble Eightfold Path must be developed.

Tattha ca pubbakāraṃ karoti: Due to the reasons outlined above, the faithless disciple will be included to donate outside of the Buddha’s dispensation first, because a weak person will obviously prefer to be flattered rather than admonished.

A disciple who has faith, who is virtuous, who relies on kamma and not on rituals, will not be fearful of visiting virtuous monks and nuns. On the contrary, his or her heart will leap up, and a keen interest will be aroused to listen to discourses and admonishments about the benefits of practising meditation, or developing insight, and relinquishing attachment to worldly things.

The Pali Text of the Caṇḍāla Suttaṃ

“Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapatikuṭṭho ca. Katamehi pañcahi? Assaddho hoti; dussīlo hoti; kotūhalamaṅgaliko hoti, maṅgalaṃ pacceti no kammaṃ; ito ca bahiddhā dakkhiṇeyyaṃ gavesati; tattha ca pubbakāraṃ karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapatikuṭṭho ca.

“Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīkañca. Katamehi pañcahi? Saddho hoti; sīlavā hoti; akotūhalamaṅgaliko hoti, kammaṃ pacceti no maṅgalaṃ; na ito bahiddhā dakkhiṇeyyaṃ gavesati; idha ca pubbakāraṃ karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīkañcā”ti.

Businesses

(A.iii.208)

177. “These five businesses, monks, should not be engaged in by a lay disciple. What five? Business in weapons (satthavaṇijjā), business in living beings (sattavaṇijjā), business in flesh (maṃsavaṇijjā), business in intoxicants (majjavaṇijjā), business in poisons (visavaṇijjā). These five businesses, monks, should not be engaged in by a lay disciple.”

Commentary on the Vaṇijjā Sutta

(AA.iii.303)

Business (vaṇijjā) means trading as a means of livelihood (vāṇijakammāni).²⁷ By a lay disciple (upāsakenā) means by one who has taken the three refuges (tisaraṇagatena). Business in weapons (satthavaṇijjā) means having made weapons (āvudhabhaṇḍaṃ kāretvā), he sells them (vikkayo). Business in living beings (sattavaṇijjā)²⁸ means selling human beings (manussavikkayo). Business in flesh (maṃsavaṇijjā) means having raised pigs (sūkara), deer and so forth (migādayo), he sells them. Business in intoxicants (majjavaṇijjā)²⁹ means having made whatever kind (yaṃ kiñci) of intoxicants (majjaṃ), he sells them. Business in poisons (visavaṇijjā)³⁰ means having made poisons (visaṃ kāretvā), he sells them. Thus one should neither engage in any of these businesses oneself (neva attanā kātuṃ), nor urge others to engage in them (na pare samādapetvā kāretuṃ).³¹

Forest-Dwellers

(A.iii.219)

181. “Monks, there are these five kinds of forest-dwellers. What five? One is a forest-dweller because he is dull and deluded, one is a forest-dweller because he is of evil wishes and overcome by covetousness, one is a forest-dweller because he is insane and mind-tossed, one is a forest-dweller because it is praised by the Buddha and his disciples, one is a forest-dweller due to having few wishes, due to being content, for the sake of removing defilements, for the sake of solitude, for the sake of simplicity. Of these five forest-dwellers, monks, one who is a forest-dweller due to having few wishes, due to being content, for the sake of removing defilements, for the sake of solitude, for the sake of simplicity is the best, the leader, the chief, the supreme and the most excellent.

“It is like, monks, from the cow comes milk (khīraṃ), from milk comes curds (dadhi), for curds comes butter (navanītaṃ), from butter comes ghee (sappi), from ghee comes the cream of ghee (sappimaṇḍo), which is regarded as the best. Similarly, monks, one who is a forest-dweller due to having few wishes, due to being content, for the sake of removing defilements, for the sake of solitude, for the sake of simplicity is the best, the leader, the chief, the supreme and the most excellent.”

Robes

(A.iii.219)

182. “Monks, there are these five kinds of rag-robe wearers. What five? One who is a rag-robe wearer because he is dull and deluded …

183. “Monks, there are these five kinds of tree-root dwellers …[220]

184. “Monks, there are these five kinds of cemetery-dwellers …

185. “Monks, there are these five kinds of open-air dwellers …

186. “Monks, there are these five kinds of sitters …

187. “Monks, there are these five kinds of any bed users …

188. “Monks, there are these five kinds of single-session eaters …

189. “Monks, there are these five kinds of later food refusers …

190. “Monks, there are these five kinds of almsfood-eaters.³² What five? One who is an almsfood-eater because he is dull and deluded, … [221] due to having few wishes, due to being content, for the sake of removing defilements, for the sake of solitude, for the sake of simplicity. Of these five kinds of alms-food eaters, one who is an almsfood-eater due to having few wishes, due to being content, for the sake of removing defilements, for the sake of solitude, for the sake of simplicity is the best, the leader, the chief, the supreme and the most excellent.

“It is like, monks, from the cow comes milk, from milk comes curds, for curds comes butter, from butter comes ghee, from ghee comes the cream of ghee, which is regarded as the best. Similarly, monks, one who is a forest-dweller due to having few wishes, due to being content, for the sake of removing defilements, for the sake of solitude, for the sake of simplicity is the best, the leader, the chief, the supreme and the most excellent.”

Dogs

(A.iii.221)

191. “Monks, these five ancient Brahmin practices ³³ are now practised by dogs, not by Brahmins. What five?

“Formerly, monks, Brahmins only coupled with Brahmin women,³⁴ not with non-Brahmin women. Now, monks, Brahmins couple with Brahmin women and also with non-Brahmin women. Now, monks, dogs couple only with female dogs, not with other animals. This, monks is the first Brahmin practice that is now practised by dogs, not by Brahmins.

“Formerly, monks, Brahmins only coupled with Brahmin women when they were in season, not when they were not in season. [222] Now, monks, Brahmins couple with Brahmin women when they are in season, and also when they are not in season. Now, monks, dogs only couple with female dogs when they are in season, not when they are not in season. This, monks, is the second Brahmin practice that is now practised by dogs, not by Brahmins.

“Formerly, monks, Brahmins neither bought nor sold Brahmin women,³⁴ they lived together and bonded to continue the family line only through mutual affection. Now, monks, Brahmins also buy and sell Brahmin women, they do not live together and bond to continue the family line only through mutual affection. Now, monks, dogs neither buy nor sell female dogs, they live together and bond to continue the family line only through mutual affection. This, monks, is the third Brahmin practice that is now practised by dogs, not by Brahmins.

“Formerly, monks, Brahmins did not store up wealth, grain, silver, and gold. Now, monks, Brahmins store up wealth, grain, silver, and gold. Now, monks, dogs do not store up wealth, grain, silver, or gold. This, monks, is the fourth Brahmin practice that is now practised by dogs, not by Brahmins.

“Formerly, monks, Brahmins sought food for their morning meal in the morning and for their evening meal in the evening. Now, monks, Brahmins having eaten as much as their bellies will hold, leave taking away the left-overs. Now, monks, dogs seek food for their morning meal in the morning and for their evening meal in the evening. This, monks, is the fifth Brahmin practice that is now practised by dogs, not by Brahmins.

Speech

(A.iii.243)

198. “Monks, endowed with these five factors speech is well-spoken, not badly-spoken, it is blameless and not criticised by the wise. What five? [244] It is spoken at the right time, it is true, it is compassionate, it is gentle, it is beneficial, and spoken with thoughts of loving-kindness. Endowed with these five factors, monks, speech is well-spoken, not badly-spoken, it is blameless and not criticised by the wise.”

Listening to the Dhamma

(A.iii.248)

202. “Monks, there are five benefits from listening to the Dhamma. What five? One hears what one has not heard before, one clarifies what one has heard before, one overcomes doubt, one straightens one’s view, one’s mind becomes clear and bright.

Powers

(A.iii.248)

204. “Monks, there are five powers. What five? Faith, shame, dread, energy, wisdom. These, monks, are the five powers.

Tooth Sticks

(A.iii.250)

208. “Monks, there are five disadvantages of not using a tooth-stick? ³⁵ What five? It is not good for the eyes, one has bad breath, one’s taste buds are not clear, bile and phlegm cover the food, one’s appetite is poor. These, monks, are the five disadvantages of not using a tooth-stick.

“Monks, there are five advantages of using a tooth-stick? What five? It is good for the eyes, one does not have bad breath, one’s taste buds are clear, bile and phlegm do not cover the food, one’s appetite is good. These, monks, are the five advantages of using a tooth-stick.”

A Musical Intonation

(A.iii.251)

209. “Bhikkhus, there are five dangers of reciting the Dhamma with a musical intonation. What five? Oneself gets attached to the sound, others get attached to the sound, householders are annoyed, saying, “Just as we sing, these sons of the Sakyan sing,” the concentration of those who do not like the sound is destroyed, and later generations copy it.

“These, monks, are the five dangers of reciting the Dhamma with a musical intonation.”

About the Gītassara Sutta

The sacred discourses of the Buddha are full of meaning. When reciting and listening to them it is vital to reflect on the meaning as well as to listen with respect and devotion. Reciting suttas is the traditional method for preserving the sacred texts and passing them on to future generations. It should not be allowed to degenerate into a form of entertainment. While listening to discourses, the devotees should sit with hands in añjali, paying respectful attention. The way of chanting by many monks these days is incorrect, and contrary to the Vinaya rules, because they are striving to make a melodious sound rather than merely striving for clear pronunciation of the words.

Buddhist monks should regularly teach the meaning of frequently recited suttas such as Metta Sutta, Maṅgala Sutta, and Ratana Sutta. Every Buddhist devotee should be very familiar with these discourses, and most could probably recite them by heart. However, if the meaning is not understood, the excellent teachings contained in these discourses will not be put into practice.

If lay persons recite devotional stanzas such as this beautifully clear enunciation of the Pāḷi text of the Jayamaṅgala Gāthā, although it is beautiful, it is acceptable in my opinion as it is not recited with a long drawn out sound merely for musical entertainment, but for adulation of the Buddha’s wonderful qualities. Compare the same Paritta Sutta recited as musical entertainment, where the meaning is almost entirely lost to someone untrained in Pāḷi. If one does not know the meaning of the Pāḷi text being recited, one may miss the point of the teaching, being enchanted by the sound of the reciter’s voice, which is what this Gītassara Sutta stresses.

The Pāḷi Text of the Gītassara Suttaṃ

“Pañcime, bhikkhave, ādīnavā āyatakena gītassarena dhammaṃ bhaṇantassa. Katame pañca? Attanāpi tasmiṃ sare sārajjati, parepi tasmiṃ sare sārajjanti, gahapatikāpi ujjhāyanti — ‘Yatheva mayaṃ gāyāma, evamevaṃ kho samaṇā sakyaputtiyā gāyantī’ti, sarakuttimpi nikāmayamānassa samādhissa bhaṅgo hoti, pacchimā janatā diṭṭhānugatiṃ āpajjati. Ime kho, bhikkhave, pañca ādīnavā āyatakena gītassarena dhammaṃ bhaṇantassā”ti.

Miserliness

(A.iii.272)

254. “Monks, there are these five kinds of miserliness. What five? Miserliness regarding dwelling places, miserliness regarding families,³⁶ miserliness regarding gains, miserliness regarding praise, and miserliness regarding the Dhamma. These, monks, are the five kinds of miserliness. Monks, of these five kinds of miserliness, miserliness regarding the Dhamma ³⁷ is the most miserable.

Notes:

1. This refers to decay of property as well as to aging.

2. The uninstructed ordinary person (puthujjana) does not reflect well on impermanence.

3. See An Exposition of the Salla Sutta.

4. Buddhists will invite monks to chant reflections on impermanence at funerals or memorial services. They recite verses to share the merit of charity and other wholesome deeds to the departed relatives, or they may practise meditation on loving-kindness. Whatever one finds effective should be done to assuage grief, which harms oneself and helps no one. Not only Buddhists, but many grieving over departed relatives find that the most effective remedy is to do some charity in the name of their relatives.

5. Buddhism is not fatalism. If anything can be done it should be done, but if it is clear that the kamma is very heavy and must inevitably give its results, then one must abide in equanimity. Even the Buddha could not intervene to save Moggallāna from being murdered. Due to the past evil kamma of murdering his own parents, Moggallāna had to die in that way and even his own psychic powers were unable to prevent him from being beaten to death.

6. Faith that is well-grounded in knowledge and wisdom; not credulous and deluded.

7. Facts (ṭhānāni). This word has many meanings. Its negative form (aṭṭhāna) is used in the Book of Ones for things that are impossible, so here it is translated as facts. They are not only possibilities, but certainties.

8. Constantly (abhiṇhaṃ), whenever one is awake and not actively engaged in contemplating some other meditation object.

9. See the Ledi Sayādaw’s “A Manual of the Path Factors” for a full explanation of the right-view of ownership of one’s own kamma.

10. The reflection on the 32 body parts: head hair, body hair, nails, teeth, skin, etc.

11. No worldly condition such as praise, fame, wealth, power, etc., holds any fascination for a meditator intent on attaining the deathless nibbāna. They all appear as traps or gilded cages when a meditator is developing insight.

12. The third of four discourses titled: Paṭhama, Dutiya, Tatiya, and Catuttha Anāgatabhaya Suttaṃ. The first two deal with the perils that a forest monk should reflect on to stir up urgency. The third and fourth deal with the perils now facing the Buddhasāsana. They are widely prevalent nowadays, so I translate these latter two here.

13. Undisciplined in the proper way to wear the robes, sit, stand, walk, recline, and untrained in the practice of clear comprehension of all daily activities as explained in the Satipaṭṭhāna Sutta on mindfulness of the four postures and clear comprehension.

14. After taking the higher ordination with a preceptor (upajjhāya), a new monk should dwell in dependence (nissaya) for five years or until he is competent, whichever is longer, on an elder who will undertake to train him in the monk’s discipline.

15. The Abhidhamma Piṭaka is not what is intended here. The Commentary refers to teachings on the higher training in morality, etc., (sīlādi uttamadhamma kathaṃ). The analytical teachings (vedala) refers to teachings connected with insight and mixed with knowledge (vedapaṭisaṃyuttaṃ ñāṇamissakakathaṃ).

16. Falling into an evil Dhamma (kaṇhadhammaṃ okkamamāna) means seeking for a weakness to reproach others. One with a corrupted mind disparages others and praises himself for the sake of gain and fame.

17. Verses composed by those outside of the Buddhasāsana and their disciples.

18. Examples of improper quest are found in the eighth and ninth Nissaggiya Pācittiya rules. Making stipulations about the quality of the robe or asking two donors to combine their offers to provide one robe of high quality. All kinds of hinting and scheming to get fine robes is improper and unbecoming. Robes obtained in the wrong way should be forfeited and an offence confessed.

19. An offence involving defeat such as sexual intercourse, or one entailing a formal meeting of the community such as kissing, lustfully touching, or masturbation.

20. Almsfood that is received in the morning must be consumed before midday. If leftover food or provisions are stored in a kitchen they can be used by novices and lay attendants at the right time, but need to be offered again to the monks on the next day before they can use it. Novices and lay attendants can cook food, but monks can only reheat food that has already been cooked.

21. Novices and lay attendants can dig the earth, grow food, and harvest crops. Fully ordained monks can do none of these things. It is improper for a monk to tell a novice or lay attendant to dig the earth or harvest crops. However, if work needs to be done, a monk can hint “A hole is needed here for a cesspit,” or “This is a suitable place for a well,” or “A foundation is needed here.”

22. Literally, the loss (or misfortune) of disease (rogabyasanaṃ). Getting sick means the loss of health.

23. Literally, the loss of view (diṭṭhibyasanaṃ), but diṭṭhi alone refers to wrong-view. By the loss of view the misfortune of the loss of right-view is meant.

24. These terms — apāya, duggati, and vinipāta — are almost synonymous. They may refer to the four lower realms of animals (tiracchāna), hungry ghosts (peta), jealous gods, and hell (niraya). The animal realm includes all kinds of mammals, reptiles, fish, birds, insects, fish, whales, etc. They are considered to be states of loss due to the lack of opportunity for learning or practising the Dhamma.

25. Blessings, good fortune, achievement, gain (sampadā).

26. This monk had a reputation for always saying the wrong thing. He was known as, foolish Udāyī, to distinguish him from a wise monk of the same name.

27. Making a livelihood by buying and selling, or by making and selling.

28. The Commentary specifies trading in human beings (for slavery, prostitution, or trafficking), so we can infer that trading in other living beings such as for work, e.g. horses, oxen, guard dogs, or as pets is not unsuitable. Trading living beings for their meat (or fur) is covered by trading in flesh.

29. Both fermented and distilled intoxicants are included. By the words “yaṃ kiñci” (whatever) and by using the four great standards, recreational drugs are included.

30. Whatever toxins are designed to kill living beings, whether human beings, vermin, or insects.

31. Neither is it proper to condone it or speak in praise of it.

32. These are ten of the thirteen ascetic practices listed in Chapter II of the Visuddhimagga. The triple-robe wearer, house-to-house-seeker, and bowl-food eater are not included.

33. The ancient Brahmin practices (porāṇā brāhmaṇadhammā), followed by the Brahmins of former times. The four castes of Brahmins (brāhmaṇā), rulers (khattiyā), merchants (vessā), and workers (suddā), were recognised in the time of the Buddha. The Buddha was of the caste of rulers and nobles (khattiyā). Those outside of these four castes were known as outcastes (vasala, caṇḍāla). The Brahmins regarded themselves as superior to other castes, but here the Buddha ridicules them.

34. In the time of the Buddha, arranged marriages seem to have been the norm. Visākhā, for example, was married to the son of Migāra, who worshipped the naked ascetics (Nigaṇṭhā). A substantial dowry was given. The Siṅgāla Sutta gives one of the duties of parents as “They seek a suitable wife for him.” Nowadays, the burden seems to have been reversed onto the parents of daughters to “Seek a suitable husband,” for them. No mention is made in the Siṅgāla Sutta of any such duty of parents to their daughters, though note that it was taught to a young man, not to parents with daughters. My own view is that the role of the parents is only to provide guidance by acting as a go-between, not to purchase a suitable husband for their daughter or a suitable wife for their son. The ancient Brahmin practice would be marriage by mutual affection if the parents agree to it in the case of those of a young age. If they don’t agree to it, the young couple should wait until their parents do agree, or until they are both living independently of their parents.

35. Forest monks use tooth-sticks made from a vine, pieces of which are beaten flat at one end into a brush, while the other end is sharpened to a point to use as a tooth-pick. Chewing the vine releases sap with antiseptic properties.

36. A monk does not like to introduce other monks to the families who are his supporters for fear of losing some of their support.

37. The knowledge that he has acquired by learning, he keeps it to himself to feel superior.