English
Here, friend, a certain individual torments others, devoted to the practice of tormenting others. Here, friend, a certain individual torments himself, devoted to the practice of self-torment, and torments others, devoted to the practice of tormenting others. Here, friend, a certain individual neither torments himself, nor is devoted to the practice of self-torment, nor torments others, nor is devoted to the practice of tormenting others. He, not tormenting himself, not tormenting others, is free from craving, extinguished, become cool, experiencing happiness in this very life, dwelling with a divine self. also. ‘‘There are also four persons. Here, friends, a certain person is devoted to his own welfare, not to the welfare of others. Here, friends, a certain person is devoted to the welfare of others, not to his own welfare. Here, friends, a certain person is devoted neither to his own welfare nor to the welfare of others. Here, friends, a certain person is devoted both to his own welfare and to the welfare of others. ‘‘There are also four persons – darkness leading to darkness, darkness leading to light, light leading to darkness, light leading to light. ‘‘There are also four persons – an imperturbable recluse, a lotus-like recluse, a white-lotus-like recluse, a recluse among recluses, delicate. ‘‘These four teachings, friends, were well expounded by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One; there, all should chant together… (as before) …for the good, for the welfare, for the happiness of devas and humans. The first recitation section is finished. The Fives 315. ‘‘There are, friends, five teachings well expounded by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One. There, all should chant together… (as before) …for the good, for the welfare, for the happiness of devas and humans. Which five? ‘‘The five aggregates. The aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, the aggregate of consciousness. ‘‘The five aggregates of clinging. The aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to mental formations, the aggregate of clinging to consciousness. ‘‘The five strands of sensual pleasure. Forms cognizable by the eye, desirable, lovely, agreeable, pleasing, associated with sensual desire, arousing passion; sounds cognizable by the ear… odors cognizable by the nose… tastes cognizable by the tongue… tactile objects cognizable by the body, desirable, lovely, agreeable, pleasing, associated with sensual desire, arousing passion. ‘‘The five destinations – hell, the animal realm, the realm of hungry ghosts, humans, devas. ‘‘The five forms of stinginess – stinginess regarding dwelling places, stinginess regarding families, stinginess regarding gain, stinginess regarding praise, Stinginess regarding the Dhamma. “Five hindrances: the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. “Five lower fetters: identity view, doubt, adherence to rites and rituals, sensual desire, ill will. “Five higher fetters: lust for form, lust for the formless, conceit, restlessness, ignorance. “Five training rules: abstinence from taking life, abstinence from taking what is not given, abstinence from sexual misconduct, abstinence from false speech, abstinence from intoxicants that cause heedlessness. 316. “Five impossibilities. It is impossible, friend, for a bhikkhu whose taints are destroyed to intentionally deprive a living being of life. It is impossible for a bhikkhu whose taints are destroyed to take what is not given, in the manner of stealing. It is impossible for a bhikkhu whose taints are destroyed to engage in sexual intercourse. It is impossible for a bhikkhu whose taints are destroyed to knowingly speak falsehood. It is impossible for a bhikkhu whose taints are destroyed to enjoy sensual pleasures, storing them up, as he did formerly when a householder. “Five misfortunes: misfortune of relatives, misfortune of wealth, misfortune of health, misfortune of virtue, misfortune of view. It is not, friend, because of misfortune of relatives, or misfortune of wealth, or misfortune of health, that beings, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a lower realm, hell. It is because of misfortune of virtue, friend, or misfortune of view, that beings, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a lower realm, hell. “Five accomplishments: accomplishment of relatives, accomplishment of wealth, accomplishment of health, accomplishment of virtue, accomplishment of view. It is not, friend, because of accomplishment of relatives, or accomplishment of wealth, or accomplishment of health, that beings, with the breakup of the body, after death, are reborn in a good destination, a heavenly world. It is because of accomplishment of virtue, friend, or accomplishment of view, that beings, with the breakup of the body, after death, are reborn in a good destination, a heavenly world. “Five disadvantages of of the immoral, of the failure in virtue. Here, friend, the immoral, the one failed in virtue, due to heedlessness, incurs a great loss of wealth. This is the first drawback of the immoral, of the failure in virtue. Again, friend, of the immoral, of the one failed in virtue, an evil reputation arises. This is the second drawback of the immoral, of the failure in virtue. Again, friend, the immoral, the one failed in virtue, whatever assembly he approaches, whether an assembly of nobles, whether an assembly of brahmins, whether an assembly of householders, whether an assembly of recluses, he approaches without confidence, confused. This is the third drawback of the immoral, of the failure in virtue. Again, friend, the immoral, the one failed in virtue, dies bewildered. This is the fourth drawback of the immoral, of the failure in virtue. Again, friend, the immoral, the one failed in virtue, with the breaking up of the body, after death, is reborn in a state of deprivation, a bad destination, a downfall, in hell. This is the fifth drawback of the immoral, of the failure in virtue. Five benefits of the virtuous, of the accomplishment in virtue. Here, friend, the virtuous, the one accomplished in virtue, due to heedfulness, attains a great mass of wealth. This is the first benefit of the virtuous, of the accomplishment in virtue. Again, friend, of the virtuous, of the one accomplished in virtue, a good reputation arises. This is the second benefit of the virtuous, of the accomplishment in virtue. Again, friend, the virtuous, the one accomplished in virtue, whatever assembly he approaches, whether an assembly of nobles, whether an assembly of brahmins, whether an assembly of householders, whether an assembly of recluses, he approaches with confidence, unconfused. This is the third benefit of the virtuous, of the accomplishment in virtue. Again, friend, the virtuous, the one accomplished in virtue, dies unbewildered. This is the fourth benefit of the virtuous, of the accomplishment in virtue. Again, friend, the virtuous, the one accomplished in virtue, with the breaking up of the body, after death, is reborn in a good destination, a heavenly world. This is the fifth benefit of the virtuous, of the accomplishment in virtue. By the questioner, friend, A bhikkhu desiring to admonish another should establish five qualities within himself before admonishing the other. "I will speak at the right time, not at the wrong time. I will speak of what is factual, not of what is not factual. I will speak gently, not harshly. I will speak of what is beneficial, not of what is unbeneficial. I will speak with a mind of loving-kindness, not with inner ill-will." A bhikkhu, friends, desiring to admonish another should establish these five qualities within himself before admonishing the other. 317. There are five factors of exertion. Here, friends, a bhikkhu is endowed with faith, he has faith in the Tathāgata's enlightenment: "Indeed, that Blessed One is an Arahant, perfectly enlightened, endowed with knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One." He is free from illness and affliction, endowed with a digestive system that is evenly functioning, neither too cold nor too hot, but moderate and suitable for exertion. He is not deceitful, not fraudulent, he reveals himself as he truly is to the Teacher or to discerning fellow practitioners. He lives with aroused energy for the abandoning of unwholesome states and for the acquiring of wholesome states, steadfast, firm in effort, not laying down the burden in wholesome states. He is discerning, endowed with wisdom that sees rise and fall, noble, penetrative, leading to the complete destruction of suffering. 318. There are five Pure Abodes: Aviha, Atappa, Sudassa, Sudassi, Akanittha. There are five non-returners: one who attains Nibbāna in the interval, one who attains Nibbāna upon impact, one who attains Nibbāna without much effort, one who attains Nibbāna with effort, one who goes upstream to the Akanittha realm. 319. There are five mental barrennesses. Here, friends, a bhikkhu is doubtful about the Teacher, he is perplexed, he does not resolve, he is not confident. That bhikkhu, friends, who is doubtful about the Teacher, perplexed, not resolved, not confident, his mind does not incline to ardour, to application, to persistence, to exertion. Whose mind does not incline to ardour, to application, to persistence, to exertion, this is the first mental barrenness. And further, friends, a monk doubts, is perplexed about the Dhamma.