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2. Chapter on the Protector 1. Discourse on the Dwelling 11. A monk, endowed with five qualities, by frequenting and resorting to a dwelling endowed with five qualities, not long thereafter, by the destruction of the defilements, having realized for himself with direct knowledge in this very life the Stainless Liberation of Mind, the Liberation by Wisdom, will abide therein. And how, monks, is a monk endowed with five qualities? Here, monks, a monk is endowed with faith; he has faith in the Tathāgata's enlightenment— 'Indeed, that Blessed One... ...is the Blessed One'; he is free from illness, free from affliction, endowed with a digestive system that is evenly balanced, neither too cold nor too hot, moderate and fit for exertion; he is not deceitful, not fraudulent, one who reveals himself as he truly is to the Teacher or to discerning fellow practitioners; he dwells with aroused energy, for the abandonment of unwholesome states, for the acquisition of wholesome states; he is strong, firm in effort, not casting off the burden in wholesome states; he is wise, endowed with wisdom that discerns rise and fall, noble, penetrating, leading to the complete destruction of suffering. Thus, monks, is a monk endowed with five qualities. And how, monks, is a dwelling endowed with five qualities? Here, monks, a dwelling is neither too far nor too near, convenient for coming and going, not crowded by day, not noisy by night, without loud sounds, free from the touch of gnats, mosquitoes, wind, sun, and creeping things; dwelling in that dwelling, the requisites of robes, almsfood, lodging, and medicine for the sick arise with little difficulty; in that dwelling, there dwell elder monks, learned, who have preserved the traditions, upholders of the Dhamma, upholders of the Vinaya, upholders of the summaries; he approaches them from time to time and questions them, interrogates them— 'Venerable sirs, how is this? What is the meaning of this?' And those venerable ones reveal what was unrevealed, make plain what was not plain, and dispel doubt concerning many perplexing points. and they dispel doubt concerning various kinds of states that are occasions for doubt. Thus, bhikkhus, the dwelling is endowed with five factors. Indeed, bhikkhus, a bhikkhu endowed with five factors, frequenting and resorting to a dwelling endowed with five factors, before long, by the destruction of the taints... having realized it for himself, he would abide." The First. 2. The Discourse on Five Factors 12. "A bhikkhu, bhikkhus, who has abandoned five factors and is endowed with five factors, is called 'perfect, one who has lived the holy life, a supreme person' in this Dhamma and Discipline. And how, bhikkhus, is a bhikkhu one who has abandoned five factors? Here, bhikkhus, for a bhikkhu, sensual desire is abandoned, ill will is abandoned, sloth and torpor are abandoned, restlessness and remorse are abandoned, doubt is abandoned. Thus, bhikkhus, is a bhikkhu one who has abandoned five factors. "And how, bhikkhus, is a bhikkhu endowed with five factors? Here, bhikkhus, a bhikkhu is endowed with the aggregate of unconditioned virtue, endowed with the aggregate of unconditioned concentration, endowed with the aggregate of unconditioned wisdom, endowed with the aggregate of unconditioned liberation, endowed with the aggregate of unconditioned knowledge and vision of liberation. Thus, bhikkhus, is a bhikkhu endowed with five factors. "Indeed, bhikkhus, a bhikkhu who has abandoned five factors and is endowed with five factors, is called 'perfect, one who has lived the holy life, a supreme person' in this Dhamma and Discipline. "Sensual desire and ill will, and sloth and torpor for the bhikkhu; Restlessness and doubt, are not found at all. "And with unconditioned virtue, with unconditioned concentration; Endowed with liberation, and likewise with knowledge. "He, indeed, endowed with five factors, having abandoned five factors; In this Dhamma and Discipline, is called 'perfect'." The Second. 3. The Discourse on Fetters 13. "These ten..." are, monks, ten fetters. Which are the ten? Five lower fetters, five higher fetters. Which are the five lower fetters? Personality view, doubt, adherence to rites and rituals, sensual desire, ill will – these are the five lower fetters. Which are the five higher fetters? Desire for form existence, desire for formless existence, conceit, restlessness, ignorance – these are the five higher fetters. These, monks, are the ten fetters. Monks, for any monk or nun who has not abandoned five mental wildernesses, who has not cut off five mental bonds, for them, whatever night or day comes, only decline is to be expected in wholesome states, not growth. Which five mental wildernesses have not been abandoned? Here, monks, a monk doubts the Teacher, is uncertain, does not resolve, does not have confidence. That monk, monks, who doubts the Teacher, is uncertain, does not resolve, does not have confidence, his mind does not incline to ardour, to application, to perseverance, to exertion. For one whose mind does not incline to ardour, to application, to perseverance, to exertion, thus for him this first mental wilderness has not been abandoned. Furthermore, monks, a monk doubts the Dhamma... doubts the Sangha... doubts the training... is angry with his fellow practitioners, displeased, with a hostile mind, a wilderness arisen. That monk, monks, who is angry with his fellow practitioners, displeased, with a hostile mind, a wilderness arisen, his mind does not incline to ardour, to application, to perseverance, to exertion. For one whose mind does not incline to ardour, to application, to perseverance, to exertion, thus for him this fifth mental wilderness has not been abandoned. These five mental wildernesses have not been abandoned for him. Which five mental bonds have not been cut off? Here, monks, a monk is not free from passion for sensual pleasures... He is not free from desire, not free from affection, not free from thirst, not free from feverish longing, not free from craving. Whatever monk, bhikkhus, is not free from passion for sensual pleasures, not free from desire, not free from affection, not free from thirst, not free from feverish longing, not free from craving, 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, for him this first mental bondage is not cut off. Furthermore, bhikkhus, a monk is not free from passion for the body... for forms... having eaten his fill, he dwells devoted to the pleasure of lying down, the pleasure of slumber, the pleasure of sleep... he practices the holy life with the aspiration for a certain divine realm – 'By this virtue or vow or austerity or holy life, I shall become a deva or one of the devas.' Whatever monk, bhikkhus, practices the holy life with the aspiration for a certain divine realm – 'By this virtue or vow or austerity or holy life, I shall become a deva or one of the devas,' 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, for him this fifth mental bondage is not cut off. For him, these five mental bondages are not cut off. Whoever, bhikkhus, be it a monk or a nun, for whom these five mental barrennesses are not abandoned, these five mental bondages are not cut off, for them, whatever night or day comes, only decline is to be expected in wholesome states, not growth. Just as, bhikkhus, for the moon in the dark half of the month, whatever night or day comes, it declines in beauty, it declines in orb, it declines in radiance, it declines in ascent and descent; even so, bhikkhus, whoever, be it a monk or a nun, for whom these five mental barrennesses are not abandoned, these five mental bondages... whose mental fetters are not completely cut off, for him, whatever night or day comes, decline is to be expected in wholesome states, not growth. Whosoever, monks, a monk or a nun, whose five mental wildernesses are abandoned, whose five mental fetters are completely cut off, for him, whatever night or day comes, growth is to be expected in wholesome states, not decline. What are the five mental wildernesses that are abandoned? Here, monks, a monk does not doubt the Teacher, does not waver, is resolved, is confident. That monk, monks, who does not doubt the Teacher, does not waver, is resolved, is confident, his mind inclines to ardour, to application, to persistence, to exertion. Whose mind inclines to ardour, to application, to persistence, to exertion, thus, for him, this first mental wilderness is abandoned. Furthermore, monks, a monk does not doubt the Dhamma... does not doubt the Sangha... does not doubt the training... and towards his fellow practitioners, he is not angry, not displeased, not with a mind struck down, not with a mind like a wilderness. That monk, monks, who towards his fellow practitioners is not angry, not displeased, not with a mind struck down, not with a mind like a wilderness, his mind inclines to ardour, to application, to persistence, to exertion. Whose mind inclines to ardour, to application, to persistence, to exertion, thus, for him, this fifth mental wilderness is abandoned. For him, these five mental wildernesses are abandoned. What are the five mental fetters that are completely cut off? Here, monks, a monk is dispassionate towards sensual pleasures, free from desire, free from affection, free from thirst, free from feverish longing, free from craving. That monk, monks, who is dispassionate towards sensual pleasures, free from desire, free from affection, free from thirst, free from feverish longing, free from craving, his mind inclines to ardour, to application, to persistence, to exertion. Whose mind inclines to ardour, to application, to persistence, to exertion, thus, for him,