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The Chapter of Five Factors The First Discourse on Disrespect Indeed, monks, for a monk who is disrespectful, irreverent, not living in concord among his fellow practitioners, that he will fulfill the proper conduct— this is not possible. Without fulfilling the proper conduct, that he will fulfill the learner's practice— this is not possible. Without fulfilling the learner's practice, that he will fulfill the virtues— this is not possible. Without fulfilling the virtues, that he will fulfill right view— this is not possible. Without fulfilling right view, that he will fulfill right concentration— this is not possible. Indeed, monks, for a monk who is respectful, reverent, living in concord among his fellow practitioners, that he will fulfill the proper conduct— this is possible. Having fulfilled the proper conduct, that he will fulfill the learner's practice— this is possible. Having fulfilled the learner's practice, that he will fulfill the virtues— this is possible. Having fulfilled the virtues, that he will fulfill right view— this is possible. Having fulfilled right view, that he will fulfill right concentration— this is possible. The first. The Second Discourse on Disrespect Indeed, monks, for a monk who is disrespectful, irreverent, not living in concord among his fellow practitioners, that he will fulfill the proper conduct— this is not possible. Without fulfilling the proper conduct, that he will fulfill the learner's practice— this is not possible. Without fulfilling the learner's practice, that he will fulfill the aggregate of morality— this is not possible. Without fulfilling the aggregate of morality, that he will fulfill the aggregate of concentration— this is not possible. Without fulfilling the aggregate of concentration, that he will fulfill the aggregate of wisdom— this is not possible. Indeed, monks, for a monk who is respectful, reverent, living in concord among his fellow practitioners... will fulfill the customary conduct. This is the case. Having fulfilled the customary conduct, he will fulfill the training. This is the case. Having fulfilled the training, he will fulfill the aggregate of virtue. This is the case. Having fulfilled the aggregate of virtue, he will fulfill the aggregate of concentration. This is the case. Having fulfilled the aggregate of concentration, he will fulfill the aggregate of wisdom. This is the case. The Second. 3. The Discourse on Defilements Monks, these five are the defilements of gold. By which defilements, defiled gold is neither soft, nor workable, nor radiant, and brittle, and does not rightly serve its purpose. Which five? Iron, copper, tin, lead, silver. These, monks, are the five defilements of gold. By which defilements, defiled gold is neither soft, nor workable, nor radiant, and brittle, and does not rightly serve its purpose. But when, monks, gold is freed from these five defilements, that gold becomes soft, and workable, and radiant, and not brittle, and rightly serves its purpose. Whatever kind of ornament one desires – whether a ring, whether an earring, whether a necklace, whether a gold chain – it fulfills that purpose for him. Just so, indeed, monks, these five are the defilements of the mind. By which defilements, a defiled mind is neither soft, nor workable, nor radiant, and brittle, and does not rightly concentrate for the destruction of the taints. Which five? Sensual desire, ill will, sloth and torpor, restlessness and remorse, doubt – These, monks, are the five of the mind. Defilements, by which defilements the mind is defiled, is not pliant, nor workable, nor radiant, but brittle, nor rightly concentrated for the destruction of the taints. But when, bhikkhus, the mind is freed from these five defilements, that mind is pliant, workable, radiant, not brittle, rightly concentrated for the destruction of the taints. To whatever state realizable by direct knowledge the mind inclines for direct knowledge, there, in each case, it attains the capacity to be a witness, provided there is an occasion. If he wishes: ‘May I experience various kinds of psychic power – being one, may I become many; being many, may I become one; appearing, disappearing; going unhindered through walls, through ramparts, through mountains, as if through space; diving in and out of the earth as if in water; walking on water without sinking as if on land; flying through the air cross-legged, like a winged bird; touching and stroking with my hand these moon and sun, so mighty, so powerful; exercising mastery with my body even as far as the Brahma world’ – there, in each case, he attains the capacity to be a witness, provided there is an occasion. If he wishes: ‘With the divine ear element, purified and surpassing human, may I hear both kinds of sounds – divine and human, those far and those near’ – there, in each case, he attains the capacity to be a witness, provided there is an occasion. If he wishes: ‘May I understand the minds of other beings, other persons, having encompassed them with my own mind – may I understand a mind with lust as ‘a mind with lust’; may I understand a mind without lust as ‘a mind without lust’; may I understand a mind with hatred as ‘a mind with hatred’; may I understand a mind without hatred as ‘a mind without hatred’; a mind with delusion A mind with delusion: I discern it as 'with delusion'. A mind free from delusion: I discern it as 'free from delusion'. A contracted mind: I discern it as 'contracted'. A scattered mind: I discern it as 'scattered'. A developed mind: I discern it as 'developed'. An undeveloped mind: I discern it as 'undeveloped'. A mind with a superior state: I discern it as 'with a superior state'. An unsurpassed mind: I discern it as 'unsurpassed'. A concentrated mind: I discern it as 'concentrated'. An unconcentrated mind: I discern it as 'unconcentrated'. A liberated mind: I discern it as 'liberated'. An unliberated mind: I discern it as 'unliberated'. In each and every case, he attains the capacity to be a witness, mindful of each sphere. If he wishes: 'I would recollect my manifold past lives, such as one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many eons of contraction, many eons of expansion, many eons of contraction and expansion. There I was of such a name, of such a clan, of such a color, eating such food, experiencing such pleasure and pain, having such a lifespan. Having passed away from there, I arose there. There too I was of such a name, of such a clan, of such a color, eating such food, experiencing such pleasure and pain, having such a lifespan. Having passed away from there, I arose here.' Thus I would recollect my manifold past lives, with their aspects and details. In each and every case, he attains the capacity to be a witness, mindful of each sphere. If he wishes: 'I would see beings, with the divine eye, purified and surpassing human sight, passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, according to their karma... I would discern beings – These good sirs, these beings, are endowed with misconduct of body, are endowed with misconduct of speech, are endowed with misconduct of mind, are revilers of the Noble Ones, are of wrong view, have undertaken wrong-viewed actions. They, with the breaking up of the body, after death, are reborn in a state of woe, a bad destination, a downfall, in hell. Or these good sirs, these beings, are endowed with good conduct of body, are endowed with good conduct of speech, are endowed with good conduct of mind, are not revilers of the Noble Ones, are of right view, have undertaken right-viewed actions. They, with the breaking up of the body, after death, are reborn in a good destination, in the heavenly world. Thus, with the divine eye, purified and surpassing human, I would see beings passing away and reappearing, the low and the noble, the beautiful and the ugly, the well-faring and the ill-faring, I would discern beings according to their kamma. In each and every case, he attains the capacity to be a witness, when there is that sense-base. If he wishes – ‘Through the destruction of the taints, having realized for himself with direct knowledge in this very life, the taintless liberation of mind, liberation by wisdom, I would abide therein’ – in each and every case, he attains the capacity to be a witness, when there is that sense-base.” The third. 4. Discourse on the Immoral “For an immoral person, monks, one who is deficient in virtue, right concentration has its support cut off. When right concentration is absent, for one deficient in right concentration, knowledge and vision of things as they are has its support cut off. When knowledge and vision of things as they are is absent, for one deficient in knowledge and vision of things as they are, disenchantment and dispassion have their support cut off. When disenchantment and dispassion are absent, for one deficient in disenchantment and dispassion, knowledge and vision of liberation has its support cut off. Just as, monks, a tree whose branches and leaves are deficient. Its bark does not come to full growth, its inner bark does not come to full growth, its sapwood does not come to full growth, its heartwood does not come to full growth. Even so, monks, for an immoral person, one who is deficient in virtue, right concentration has its support cut off. When right concentration is absent, For one deficient in right concentration, the condition for knowledge and vision of things as they are is destroyed. When there is no knowledge and vision of things as they are, for one deficient in knowledge and vision of things as they are, the condition for disenchantment and dispassion is destroyed. When there is no disenchantment and dispassion, for one deficient in disenchantment and dispassion,