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seeking their welfare, that has been done by me for you. These, bhikkhu, are roots of trees, these are empty dwellings. Meditate, bhikkhus, do not be heedless, do not be remorseful later. This is our instruction to you. The Fourth. 5. Pa The First Warrior Sutta 75. "There are, monks, these five kinds of warriors existing, found in the world. Which five? Here, monks, a certain warrior, just seeing the dust-cloud, sinks down, despairs, does not brace himself, is unable to enter the battle. Such a warrior, monks, is found here. This, monks, is the first warrior existing, found in the world. "Again, monks, a certain warrior endures the dust-cloud; but just seeing the banner-top, sinks down, despairs, does not brace himself, is unable to enter the battle. Such a warrior, monks, is found here. This, monks, is the second warrior existing, found in the world. "Again, monks, a certain warrior endures the dust-cloud, endures the banner-top; but just hearing the war-cry, sinks down, despairs, does not brace himself, is unable to enter the battle. Such a warrior, monks, is found here. This, monks, is the third warrior existing, found in the world. "Again, monks, a certain warrior endures the dust-cloud, endures the banner-top, endures the war-cry; but in the clash, he is struck down, he perishes. Such a warrior, monks, is found here. This, monks, is the fourth warrior existing, found in the world. "Again, monks, a certain warrior endures the dust-cloud, endures the banner-top, endures the war-cry, endures the clash. He, having completely conquered that battle, having won the battle, dwells right there at the head of the battle. Such a warrior, monks, is found here. This, monks, is the fifth warrior existing, found in the world. These, monks, are the five warriors existing, found." Oh, in the world. “Just so, bhikkhus, there are these five persons like warrior-soldiers, existing, found among bhikkhus. Which five? Here, bhikkhus, a bhikkhu, just seeing the dust-banner, sinks down, despairs, does not stand firm, cannot maintain the holy life. Revealing his weakness in training, renouncing the training, he reverts to a lower state. What is his dust-banner? Here, bhikkhus, a bhikkhu hears: ‘In such-and-such a village or town, there is a woman or a girl, beautiful, lovely, charming, endowed with supreme beauty of complexion.’ Having heard that, he sinks down, despairs, does not stand firm, cannot maintain the holy life. Revealing his weakness in training, renouncing the training, he reverts to a lower state. This is his dust-banner. “Just as, bhikkhus, that warrior-soldier, just seeing the dust-banner, sinks down, despairs, does not stand firm, cannot enter the battle; similarly, I say, bhikkhus, is this person. Such a person, bhikkhus, is found here. This, bhikkhus, is the first person like a warrior-soldier, existing, found among bhikkhus. “Furthermore, bhikkhus, a bhikkhu endures the dust-banner; but just seeing the banner-top, he sinks down, despairs, does not stand firm, cannot maintain the holy life. Revealing his weakness in training, renouncing the training, he reverts to a lower state. What is his banner-top? Here, bhikkhus, a bhikkhu does not hear: ‘In such-and-such a village or town, there is a woman or a girl, beautiful, lovely, charming, endowed with supreme beauty of complexion;’ but he himself sees a woman or a girl, beautiful, lovely, charming, endowed with supreme beauty of complexion. Having seen that, he sinks down, despairs, does not stand firm, cannot maintain the holy life. Revealing his weakness reveals his weakness, renounces the training, and turns to a lower state. This is his banner-top. Just as, monks, a warrior endures the dust-top, but indeed, just seeing the banner-top, sinks down, despairs, does not stand firm, cannot enter the battle; I declare, monks, this person to be like that. Such a person, monks, is found here. This, monks, is the second warrior-like person existing among the monks. Furthermore, monks, a monk endures the dust-top, endures the banner-top; but indeed, just hearing the shout, sinks down, despairs, does not stand firm, cannot maintain the holy life. Reveals his weakness in training, renounces the training, and turns to a lower state. What is his shout? Here, monks, a monk gone to the forest, or gone to the root of a tree, or gone to an empty house, a woman approaches and laughs at him, speaks to him, mocks him, ridicules him. He, being laughed at, spoken to, mocked, ridiculed by the woman, sinks down, despairs, does not stand firm, cannot maintain the holy life. Reveals his weakness in training, renounces the training, and turns to a lower state. This is his shout. Just as, monks, a warrior endures the dust-top, endures the banner-top, but indeed, just hearing the shout, sinks down, despairs, does not stand firm, cannot enter the battle; I declare, monks, this person to be like that. Such a person, monks, is found here. This, monks, is the third warrior-like person existing among the monks. Furthermore, monks, a monk endures the dust-top, endures the banner-top, endures the shout; but indeed, in the clash, he is struck down, he perishes. What is his clash? Here, monks, a monk gone to the forest, or or gone to the root of a tree, or gone to an empty house, a woman approaches, she sits close, she lies close, she overwhelms him. While being sat close to, while being laid close to, while being overwhelmed by the woman, without renouncing the training, without declaring his weakness, he indulges in sexual intercourse. This is his defeat. Just as, monks, a warrior endures the dust-cloud, endures the banner-tops, endures the shouting, but is struck down and perishes in the fray; so, monks, do I speak of this person. Such a person, monks, is found here. This, monks, is the fourth warrior-like person existing, found among the bhikkhus. Again, further, monks, a bhikkhu endures the dust-cloud, endures the banner-tops, endures the shouting, endures the fray, having completely conquered that battle, having won the battle, he dwells in that very battle-ground. What is his victory in battle? Here, monks, a bhikkhu, gone to the forest, or gone to the root of a tree, or gone to an empty house, a woman approaches, she sits close, she lies close, she overwhelms him. While being sat close to, while being laid close to, while being overwhelmed by the woman, he disentangles himself, he frees himself, and goes wherever he wishes. He resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a jungle thicket, an open space, a heap of straw. He, gone to the forest, or gone to the root of a tree, or gone to an empty house, sits down, having folded his legs crosswise, having set his body erect, having established mindfulness in front of him. He, having abandoned covetousness for the world, dwells with a mind free from covetousness, he purifies his mind from covetousness; having abandoned ill-will and malice, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings, he purifies his mind from ill-will and malice; having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly comprehending, he purifies his mind from sloth and torpor; Abandoning restlessness and remorse, he dwells unagitated, with his mind inwardly calmed; he purifies his mind from restlessness and remorse. Abandoning doubt, he dwells having crossed over doubt, without perplexity in wholesome states; he purifies his mind from doubt. He, abandoning these five hindrances, defilements of the mind, weakening to wisdom, quite secluded from sensual pleasures… and from the fading of rapture, he dwells equanimous, mindful and clearly comprehending, and he experiences happiness with the body, that which the noble ones declare: ‘equanimous, mindful, a happy dweller’— he enters and dwells in the third jhana. With the abandoning of pleasure and the abandoning of pain, and with the prior disappearance of joy and sorrow, he enters and dwells in the fourth jhana, which is neither painful nor pleasant, a purification of mindfulness by equanimity. With his mind thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, steady, attained to imperturbability, he directs his mind to the knowledge of the destruction of the taints. He understands ‘This is suffering’ as it really is. He understands ‘This is the origin of suffering’ as it really is. He understands ‘This is the cessation of suffering’ as it really is. He understands ‘This is the path leading to the cessation of suffering’ as it really is. He understands ‘These are the taints’ as it really is. He understands ‘This is the origin of the taints’ as it really is. He understands ‘This is the cessation of the taints’ as it really is. He understands ‘This is the path leading to the cessation of the taints’ as it really is. For him, thus knowing, thus seeing, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of becoming, his mind is liberated from the taint of ignorance, and in liberation, the knowledge ‘it is liberated’ arises. He understands: ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no further state of being.’ This is his victory in battle. Just as, monks, a warrior endures the dust of battle, endures the banner-tops, endures the clamor, endures the clash of weapons, he, having completely conquered that battle, having won the battle… Yes, he dwells right on the battlefield. Such a person, bhikkhus, I declare to be like this. Such a person, bhikkhus, is found here. This, bhikkhus, is the fifth person like a warrior, existing, found among bhikkhus. These, bhikkhus, are the five persons like warriors, existing, found among bhikkhus. The Fifth. 6. The Second Discourse on Warriors 76.