For it is death in the Discipline of the Noble One, Sunakkhatta, when one abandons the training and reverts to the low life; and it is deadly suffering when one commits some defiled offence.
MN 105
“And how does the undoing of one who lives the holy life come about? Here a Tathāgata appears in the world, accomplished and fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He resorts to a secluded resting place: the forest…a heap of straw. While he lives thus withdrawn, brahmins and householders from town and country visit him, yet he does not go astray, or become filled with desire, succumb to craving, and revert to luxury. But a disciple of this teacher, emulating his teacher’s seclusion, resorts to a secluded resting place: the forest...a heap of straw. While he lives thus withdrawn, brahmins and householders from town and country visit him, and as a result he goes astray, becomes filled with desire, succumbs to craving, and reverts to luxury. This one who lives the holy life is said to be undone by the undoing of one who lives the holy life. He has been struck down by evil unwholesome states that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death. Thus there comes to be the undoing of one who leads the holy life. And herein, Ānanda, the undoing of one who leads the holy life has a more painful result, a more bitter result, than the teacher’s undoing or the pupil’s undoing, and it even leads to perdition. MN122
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Then, it being morning, the venerable Raṭṭhapāla dressed, and taking his bowl and outer robe, he went to his own father’s house and sat down on the seat made ready. Then his father had the pile of gold coins and bullion uncovered and said: “Dear Raṭṭhapāla, this is your maternal fortune; your paternal fortune is another and your ancestral fortune is yet another. Dear Raṭṭhapāla, you can enjoy the wealth and make merit. Come then, dear, abandon the training and return to the low life, enjoy the wealth and make merit.”
“Householder, if you would follow my advice, then have this pile of gold coins and bullion loaded on carts and carried away to be dumped midstream in the river Ganges. Why is that? Because, householder, on account of this there will arise for you sorrow, lamentation, pain, grief, and despair.”
Then the venerable Raṭṭhapāla’s former wives clasped his feet and said to him: “What are they like, my lord’s son, the nymphs for whose sake you lead the holy life?”
“We do not lead the holy life for the sake of nymphs, sisters.”
“Our lord’s son Raṭṭhapāla calls us ‘sisters,’” they cried and right there they fainted.
Then the venerable Raṭṭhapāla told his father: “Householder, if there is a meal to be given, then give it. Do not harass us.”
“Eat then, dear Raṭṭhapāla, the meal is ready.”
Then, with his own hands, the venerable Raṭṭhapāla’s father served and satisfied him with the various kinds of good food. When the venerable Raṭṭhapāla had eaten and had put his bowl aside, he stood up and uttered these stanzas:
“Behold a puppet here pranked out,
A body built up out of sores,
Sick, an object for concern,
Where no stability abides.
Behold a figure here pranked out
With jewellery and earrings too,
A skeleton wrapped up in skin,
Made attractive by its clothes.
Its feet adorned with henna dye
And powder smeared upon its face:
It may beguile a fool, but not
A seeker of the further shore.
Its hair is dressed in eightfold plaits
And unguent smeared upon its eyes:
It may beguile a fool, but not
A seeker of the further shore.
A filthy body well adorned
Like a new-painted unguent pot:
It may beguile a fool, but not
A seeker of the further shore.
The deer-hunter set out the snare
But the deer did not spring the trap;
We ate the bait and now depart
Leaving the hunters to lament.”
MN 82
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“They weep, mother, for the dead
Or for one living who isn’t seen.
When you see, mother, that I’m alive,
Why, O mother, do you weep for me?”
[Sānu′s mother:]
“They weep, O son, for the dead
Or for one living who isn’t seen;
But when one returns to the home life
After renouncing sensual pleasures,
They weep for this one too, my son,
For though alive he’s really dead.
“Drawn out, my dear, from hot embers,
You wish to plunge into hot embers;
Drawn out, my dear, from an inferno,
You wish to plunge into an inferno.
“Run forward, good luck be with you!
To whom could we voice our grief?
Being an item rescued from the fire,
You wish to be burnt again.”
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The Gale Winds
At Sāvatthı̄. “Bhikkhus, dreadful are gain, honour, and praise…. Bhikkhus, high in the sky winds called gales are blowing. If a bird goes up there, the gale winds fling it about, and as it is flung about by the gale winds, its feet go one way, its wings another way, its head still another way, and its body still another way. So too, bhikkhus, a bhikkhu here whose mind is overcome and obsessed by gain, honour, and praise dresses in the morning and, taking bowl and robe, enters a village or town for alms with body, speech, and mind unguarded, without setting up mindfulness, unrestrained in his sense faculties. He sees women there lightly clad or lightly attired and lust invades his mind. With his mind invaded by lust he gives up the training and returns to the lower life. Some take his robe, others his bowl, others his sitting cloth, and still others his needle case, as with the bird flung by the gale winds. So dreadful, bhikkhus, are gain, honour, and praise…. Thus should you train yourselves.”
SN 17: 9
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Sāriputta
On one occasion the Venerable Sāriputta was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park. Then a certain bhikkhu approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sāriputta:
“Friend Sāriputta, a bhikkhu who was my co-resident has given up the training and returned to the lower life.”
“So it is, friend, when one does not guard the doors of the sense faculties, is immoderate in eating, and is not devoted to wakefulness. That a bhikkhu who does not guard the doors of the sense faculties, who is immoderate in eating, and who is not devoted to wakefulness will maintain all his life the complete and pure holy life—this is impossible. But, friend, that a bhikkhu who guards the doors of the sense faculties, who is moderate in eating, and who is devoted to wakefulness will maintain all his life the complete and pure holy life—this is possible.
SN 35:120
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“And how, bhikkhus, is there restraint? Here, having seen a form with the eye, a bhikkhu is not intent upon a pleasing form and not repelled by a displeasing form. He dwells having set up mindfulness of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. Having heard a sound with the ear … Having cognized a mental phenomenon with the mind, he is not intent upon a pleasing mental phenomenon and not repelled by a displeasing mental phenomenon. He dwells having set up mindfulness of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. It is in such a way that there is restraint.
“When, bhikkhus, a bhikkhu is conducting himself and dwelling in such a way, if occasionally, due to a lapse of mindfulness, evil unwholesome memories and intentions connected with the fetters arise in him, slow might be the arising of his mindfulness, but then he quickly abandons them, dispels them, puts an end to them, obliterates them. Suppose a man let two or three drops of water fall onto an iron plate heated for a whole day. Slow might be the falling of the water drops, but then they would quickly vaporize and vanish. So too, when a bhikkhu is conducting himself and dwelling in such a way … slow might be the arising of his mindfulness, but then he quickly abandons them, dispels them, puts an end to them, obliterates them.
“Thus a bhikkhu has comprehended a mode of conduct and manner of dwelling in such a way that as he conducts himself and as he dwells thus, evil unwholesome states of covetousness and displeasure do not flow in upon him.
“When a bhikkhu is conducting himself thus and dwelling thus, kings or royal ministers, friends or colleagues, relatives or kinsmen, might invite him to accept wealth, saying: ‘Come, good man, why let these saffron robes weigh you down? Why roam around with a shaven head and a begging bowl? Come, having returned to the lower life, enjoy wealth and do meritorious deeds.’ Indeed, bhikkhus, when that bhikkhu is conducting himself thus and dwelling thus, it is impossible that he will give up the training and return to the lower life.
“Suppose, bhikkhus, that when the river Ganges slants, slopes, and inclines towards the east, a great crowd of people would come along bringing a shovel and basket, thinking: ‘We will make this river Ganges slant, slope, and incline towards the west.’ What do you think, bhikkhus, would that great crowd of people be able to make the river Ganges slant, slope, and incline towards the west?”
“No, venerable sir. For what reason? Because the river Ganges slants, slopes, and inclines towards the east, and it is not easy to make it slant, slope, and incline towards the west. That great crowd of people would only reap fatigue and vexation.”
“So too, bhikkhus, when a bhikkhu is conducting himself thus and dwelling thus, kings or royal ministers, friends or colleagues, relatives or kinsmen, might invite him to accept wealth … [but] it is impossible that he will give up the training and return to the lower life. For what reason? Because for a long time his mind has slanted, sloped, and inclined towards seclusion. Thus it is impossible that he will give up the training and return to the lower life.”
SN 35:245
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“So too, bhikkhus, when a bhikkhu is developing and cultivating the Noble Eightfold Path [The four establishments of mindfulness], kings or royal ministers, friends or colleagues, relatives or kinsmen, might invite him to accept wealth, saying: ‘Come, good man, why let these saffron robes weigh you down? Why roam around with a shaven head and a begging bowl? Come, having returned to the lower life, enjoy wealth and do meritorious deeds.’ Indeed, bhikkhus, when that bhikkhu is developing and cultivating the Noble Eightfold Path, it is impossible that he will give up the training and return to the lower life. For what reason? Because for a long time his mind has slanted, sloped, and inclined towards seclusion. Thus it is impossible that he will return to the lower life.
SN 45: 160
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One Who Visits Families
“Bhikkhus, there are these five dangers when a bhikkhu who visits families bonds too closely with them. What five? (1) He often gets to see women. (2) When he often gets to see them, he bonds with them. (3) When he bonds with them, they become intimate. (4) When they become intimate, lust finds an opening. (5) When his mind is in the grip of lust, it can be expected that he will lead the spiritual life dissatisfied, commit a certain defiled offense, or give up the training and return to the lower life. These are the five dangers when a bhikkhu who visits families bonds too closely with them.”
AN 3:227
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“Soṇa, when you were alone in seclusion, didn’t the following course of thought arise in your mind: ‘I am one of the Blessed One’s most energetic disciples, yet my mind has not been liberated from the taints by non-clinging. Now there is wealth in my family, and it is possible for me to enjoy my wealth and do meritorious deeds. Let me then give up the training and return to the lower life, so that I can enjoy my wealth and do meritorious deeds’?”
“Yes, Bhante.”
“Tell me, Soṇa, in the past, when you lived at home, weren’t you skilled at the lute?”
“Yes, Bhante.”
“What do you think, Soṇa? When its strings were too tight, was your lute well tuned and easy to play?”
“No, Bhante.”
“When its strings were too loose, was your lute well tuned and easy to play?”
“No, Bhante.”
“But, Soṇa, when its strings were neither too tight nor too loose but adjusted to a balanced pitch, was your lute well tuned and easy to play?”
“Yes, Bhante.”
“So too, Soṇa, if energy is aroused too forcefully this leads to restlessness, and if energy is too lax this leads to laziness. Therefore, Soṇa, resolve on a balance of energy, achieve evenness of the spiritual faculties, and take up the object there.”
AN 6:55
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Thus have I heard. On one occasion the Blessed One was dwelling at Bārāṇasī in the deer park at Isipatana. Now on that occasion, after their meal, on returning from their alms round, a number of elder bhikkhus assembled and were sitting together in the pavilion hall engaged in a discussion pertaining to the Dhamma. While they were engaged in their discussion, the Venerable Citta Hatthisāriputta repeatedly interrupted their talk. The Venerable Mahākoṭṭhita then told the Venerable Citta Hatthisāriputta:
“When elder bhikkhus are engaged in a discussion pertaining to the Dhamma, don’t repeatedly interrupt their talk but wait until their discussion is finished.”
When this was said, the Venerable Citta Hatthisāriputta’s bhikkhu friends said to the Venerable Mahākoṭṭhita: “Don’t disparage the Venerable Citta Hatthisāriputta. The Venerable Citta Hatthisāriputta is wise and capable of engaging with the elder bhikkhus in a discussion pertaining to the Dhamma.”
[The Venerable Mahākoṭṭhita said:] “It’s difficult, friends, for those who don’t know the course of another’s mind to know this.
(1) “Here, friends, some person appears to be extremely mild, humble, and calm so long as he is staying near the Teacher or a fellow monk in the position of a teacher. But when he leaves the Teacher and fellow monks in the position of a teacher, he bonds with [other] bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and the disciples of sectarian teachers. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.
“Suppose a crop-eating bull was bound by a rope or shut up in a pen. Could one rightly say: ‘Now this crop-eating bull will never again enter among the crops’?”
“Certainly not, friend. For it is possible that this crop-eating bull will break the rope or burst out of the pen and again enter among the crops.”
“So too, some person here is extremely mild…. But when he leaves the Teacher and fellow monks in the position of a teacher, he bonds with [other] bhikkhus … he gives up the training and reverts to the lower life.
(2) “Then, friends, secluded from sensual pleasures … some person enters and dwells in the first jhāna. [Thinking,] ‘I am one who gains the first jhāna,’ he bonds with [other] bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.
“Suppose that on the crossroads the rain, falling in thick droplets, would make the dust disappear and cause mud to appear. Could one rightly say: ‘Now dust will never reappear at this crossroads’?”
“Certainly not, friend. For it is possible that people will pass through this crossroads, or that cattle and goats will pass through, or that wind and the sun’s heat will dry up the moisture, and then dust will reappear.”
“So too, secluded from sensual pleasures … some person enters and dwells in the first jhāna. [Thinking,] ‘I am one who gains the first jhāna,’ he bonds with [other] bhikkhus … he gives up the training and reverts to the lower life.
(3) “Then, friends, with the subsiding of thought and examination, some person enters and dwells in the second jhāna…. [Thinking,] ‘I am one who gains the second jhāna,’ he bonds with [other] bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.
“Suppose that not far from a village or town there was a large pond. The rain, falling in thick droplets, would make the various kinds of shells, the gravel and pebbles, disappear. Could one rightly say: ‘Now the various kinds of shells, the gravel and pebbles, will never reappear in this pond’?”
“Certainly not, friend. For it is possible that people will drink from this pond, or that cattle and goats will drink from it, or that wind and the sun’s heat will dry up the moisture. Then the various kinds of shells, the gravel and pebbles, will reappear.”
“So too, with the subsiding of thought and examination, some person enters and dwells in the second jhāna…. [Thinking,] ‘I am one who gains the second jhāna,’ he bonds with [other] bhikkhus … he gives up the training and reverts to the lower life.
(4) “Then, friends, with the fading away as well of rapture, some person … enters and dwells in the third jhāna…. [Thinking,] ‘I am one who gains the third jhāna,’ he bonds with [other] bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and engages in talk with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.
“Suppose that the food left over from the previous evening would not appeal to a man who had finished a delicious meal. Could one rightly say: ‘Now food will never again appeal to this man’?”
“Certainly not, friend. For more food will not appeal to that man so long as the nutritive essence remains in his body, but when the nutritive essence disappears, it is possible that such food will again appeal to him.”
“So too, with the fading away as well of rapture, some person … enters and dwells in the third jhāna…. [Thinking,] ‘I am one who gains the third jhāna,’ he bonds with [other] bhikkhus … he gives up the training and reverts to the lower life.
(5) “Then, friends, with the abandoning of pleasure and pain … some person enters and dwells in the fourth jhāna…. [Thinking,] ‘I am one who gains the fourth jhāna,’ he bonds with [other] bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.
“Suppose that in a mountain glen there was a lake sheltered from the wind and devoid of waves. Could one rightly say: ‘Now waves will never reappear on this lake’?”
“Certainly not, friend. For it is possible that a violent rainstorm might come from the east, the west, the north, or the south and stir up waves on the lake.”
“So too, with the abandoning of pleasure and pain … some person here enters and dwells in the fourth jhāna…. [Thinking,] ‘I am one who gains the fourth jhāna,’ he bonds with [other] bhikkhus … he gives up the training and reverts to the lower life.
(6) “Then, friends, through non-attention to all marks, some person enters and dwells in the markless mental concentration. [Thinking,] ‘I am one who gains the markless mental concentration,’ he bonds with [other] bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.
“Suppose that a king or royal minister had been traveling along a highway with a four-factored army and set up camp for the night in a forest thicket. Because of the sounds of the elephants, horses, charioteers, and infantry, and the sound and uproar of drums, kettledrums, conches, and tom-toms, the sound of the crickets would disappear. Could one rightly say: ‘Now the sound of the crickets will never reappear in this forest thicket’?”
“Certainly not, friend. For it is possible that the king or royal minister will leave that forest thicket, and then the sound of the crickets will reappear.”
“So too, through non-attention to all marks, some person here enters and dwells in the markless mental concentration. Thinking, ‘I am one who gains the markless mental concentration,’ he bonds with [other] bhikkhus … he gives up the training and reverts to the lower life.”
On a later occasion the Venerable Citta Hatthisāriputta gave up the training and returned to the lower life. (...)
AN 6:60
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Waves
“Bhikkhus, there are these four perils to be expected for one who enters the water. What four? The peril of waves, the peril of crocodiles, the peril of whirlpools, and the peril of fierce fish. These are the four perils to be expected for one who enters the water. So too, there are these four perils to be expected for a clansman who has gone forth out of faith from the household life into homelessness in this Dhamma and discipline. What four? The peril of waves, the peril of crocodiles, the peril of whirlpools, and the peril of fierce fish.
(1) “And what, bhikkhus, is the peril of waves? Here, a clansman has gone forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, old age, and death; in sorrow, lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained.’ Then, after he has thus gone forth, his fellow monks exhort and instruct him: ‘You should go forward in this way, return in this way; look ahead in this way, look aside in this way; draw in your limbs in this way, extend them in this way; you should wear your robes and carry your outer robe and bowl in this way.’ He thinks: ‘Formerly, when I was a layman, I exhorted and instructed others. But now these [monks], who are young enough to be my sons or grandsons, presume to exhort and instruct me.’ Being angry and displeased, he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of waves. ‘The peril of waves’ is a designation for anger and irritation. This is called the peril of waves.
(2) “And what is the peril of crocodiles? Here, a clansman has gone forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, old age, and death; in sorrow, lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained.’ Then, after he has thus gone forth, his fellow monks exhort and instruct him: ‘You may consume this but not that; you may eat this but not that; you may taste this but not that; you may drink this but not that. You can consume, eat, taste, and drink what is allowable, not what is unallowable. You may consume, eat, taste, and drink within the proper time, not outside the proper time.’ He thinks: ‘Formerly, when I was a layman, I consumed whatever I wanted to consume and did not consume anything I did not wish to consume. I ate whatever I wanted to eat and did not eat anything I did not wish to eat. I tasted whatever I wanted to taste and did not taste anything I did not wish to taste. I drank whatever I wanted to drink and did not drink anything I did not wish to drink. I consumed, ate, tasted, and drank both what was allowable and what was not allowable. I consumed, ate, tasted, and drank both within the proper time and outside the proper time. But now when faithful householders give us delicious things to consume and eat during the day outside the proper time, these [monks] seem to put a gag over our mouths.’ Being angry and displeased, he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of crocodiles. ‘The peril of crocodiles’ is a designation for gluttony. This is called the peril of crocodiles.
(3) “And what is the peril of whirlpools? Here, a clansman has gone forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, old age, and death; in sorrow, lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained.’ Then, after he has thus gone forth, in the morning he dresses, takes his bowl and robe, and enters a village or town for alms, with body, speech, and mind unguarded, without having established mindfulness, his sense faculties unrestrained. He sees a householder or a householder’s son there enjoying himself, furnished and endowed with the five objects of sensual pleasure. It occurs to him: ‘Formerly, when I was a layman, I enjoyed myself, furnished and endowed with the five objects of sensual pleasure. My family has wealth. I can both enjoy that wealth and do meritorious deeds. Let me now give up the training and revert to the lower life so that I can both enjoy that wealth and do meritorious deeds.’ So he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of whirlpools. ‘The peril of whirlpools’ is a designation for the five objects of sensual pleasure. This is called the peril of whirlpools.
(4) “And what is the peril of fierce fish? Here, a clansman has gone forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, old age, and death; in sorrow, lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained.’ Then, after he has thus gone forth, in the morning he dresses, takes his bowl and robe, and enters a village or town for alms, with body, speech, and mind unguarded, without having established mindfulness, his sense faculties unrestrained. There he sees women with their dress in disarray and loosely attired. When he sees them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of fierce fish. ‘The peril of fierce fish’ is a designation for women. This is called the peril of fierce fish.
“These, bhikkhus, are the four perils to be expected for a clansman who has gone forth out of faith from the household life into homelessness in this Dhamma and discipline.”
AN 4:122
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Training
“Bhikkhus, any bhikkhu or bhikkhunī who gives up the training and reverts to the lower life incurs five reasonable criticisms and grounds for censure in this very life. What five? (1) ‘You did not have faith in [cultivating] wholesome qualities. (2) You did not have a sense of moral shame in [cultivating] wholesome qualities. (3) You did not have moral dread in [cultivating] wholesome qualities. (4) You did not have energy in [cultivating] wholesome qualities. (5) You did not have wisdom in [cultivating] wholesome qualities.’ Any bhikkhu or bhikkhunī who gives up the training and reverts to the lower life incurs these five reasonable criticisms and grounds for censure in this very life.
“Bhikkhus, any bhikkhu or bhikkhunī who lives the complete and pure spiritual life, even with pain and dejection, weeping with a tearful face, gains five reasonable grounds for praise in this very life. What five? (1) ‘You have had faith in [cultivating] wholesome qualities. (2) You have had a sense of moral shame in [cultivating] wholesome qualities. (3) You have had moral dread in [cultivating] wholesome qualities. (4) You have had energy in [cultivating] wholesome qualities. (5) You have had wisdom in [cultivating] wholesome qualities.’ Any bhikkhu or bhikkhunī who lives the complete and pure spiritual life, even with pain and dejection, weeping with a tearful face, gains these five reasonable grounds for praise in this very life.”
AN 5:5
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Warriors (1)
“Bhikkhus, there are these five kinds of warriors found in the world. What five? (...)
“So too, there are these five kinds of persons similar to warriors found among the bhikkhus. What five?
(1) “Here, some bhikkhu, when he sees the cloud of dust, sinks, founders, does not brace himself, and cannot maintain the spiritual life. He discloses his weakness in the training, gives up the training, and reverts to the lower life. What is the cloud of dust in his case? The bhikkhu hears: ‘In such and such a village or town the women or girls are beautiful, attractive, graceful, possessing supreme beauty of complexion.’ Having heard this, he sinks, founders, does not brace himself, and cannot maintain the spiritual life. He discloses his weakness in the training, gives up the training, and reverts to the lower life. This is the cloud of dust in his case. I say that this person is just like the warrior who, when he sees the cloud of dust, sinks, founders, does not brace himself, and cannot enter the battle. There is, bhikkhus, such a person here. This is the first kind of person similar to a warrior found among the bhikkhus.
(2) “Again, some bhikkhu can endure the cloud of dust, but when he sees the crests of the standards, he sinks, founders, does not brace himself, and cannot maintain the spiritual life. He discloses his weakness in the training, gives up the training, and reverts to the lower life. What are the crests of the standards in his case? The bhikkhu does not hear: ‘In such and such a village or town the women or girls are beautiful, attractive, graceful, possessing supreme beauty of complexion,’ but he himself sees a woman or a girl who is beautiful, attractive, graceful, possessing supreme beauty of complexion. Having seen her, he sinks, founders, does not brace himself, and cannot maintain the spiritual life. He discloses his weakness in the training, gives up the training, and reverts to the lower life. These are the crests of the standards in his case. I say that this person is just like the warrior who can endure the cloud of dust, but when he sees the crests of the standards, he sinks, founders, does not brace himself, and cannot enter the battle. There is, bhikkhus, such a person here. This is the second kind of person similar to a warrior found among the bhikkhus.
(3) “Again, some bhikkhu can endure the cloud of dust and the crests of the standards, but when he hears the uproar, he sinks, founders, does not brace himself, and cannot maintain the spiritual life. He discloses his weakness in the training, gives up the training, and reverts to the lower life. What is the uproar in his case? When the bhikkhu has gone to the forest, to the foot of a tree, or to an empty hut, a woman approaches him, smiles at him, chats with him, laughs at him, and teases him. As the woman is smiling at him, chatting with him, laughing at him, and teasing him, he sinks, founders, does not brace himself, and cannot maintain the spiritual life. He discloses his weakness in the training, gives up the training, and reverts to the lower life. This is the uproar in his case. I say that this person is just like the warrior who can endure the cloud of dust and the crests of the standards, but when he hears the uproar, he sinks, founders, does not brace himself, and cannot enter the battle. There is, bhikkhus, such a person here. This is the third kind of person similar to a warrior found among the bhikkhus.
(4) “Again, some bhikkhu can endure the cloud of dust, the crests of the standards, and the uproar, but he is struck down and wounded by a blow. What is the blow in his case? When the bhikkhu has gone to the forest, to the foot of a tree, or to an empty hut, a woman approaches him, sits down or lies down next to him, and embraces him. When she does so, he has sexual intercourse with her without having given up the training and disclosed his weakness. This is the blow in his case. I say that this person is just like the warrior who can endure the cloud of dust, the crests of the standards, and the uproar, but who is struck down and wounded by a blow. There is, bhikkhus, such a person here. This is the fourth kind of person similar to a warrior found among the bhikkhus.
(5) “Again, some bhikkhu can endure the clouds of dust, the crests of the standards, the uproar, and a blow. Having triumphed in that battle, he emerges victorious and settles at the head of the battlefield. What is the victory in his case? When the bhikkhu has gone to the forest, to the foot of a tree, or to an empty hut, a woman approaches him, sits down or lies down next to him, and embraces him. But he disentangles himself, frees himself, and goes off wherever he wants.
“He resorts to a secluded lodging: the forest, the foot of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle highland, the open air, a heap of straw. Gone to the forest, to the foot of a tree, or to an empty hut, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness in front of him. Having abandoned longing for the world, he dwells with a mind free from longing; he purifies his mind from longing. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate toward all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness, he dwells free from dullness and drowsiness, percipient of light, mindful and clearly comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and remorse, he dwells without agitation, with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having gone beyond doubt, unperplexed about wholesome qualities; he purifies his mind from doubt.
“Having abandoned these five hindrances, defilements of the mind that weaken wisdom, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna … the fourth jhāna, ...
“When his mind is thus concentrated, purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of the destruction of the taints. He understands as it really is: ‘This is suffering.’ (...)
“These are the five kinds of persons similar to warriors found among the bhikkhus.”
Warriors (2)
“Bhikkhus, there are these five kinds of warriors found in the world. (...)
(1) “Here, some bhikkhu dwells in dependence upon a certain village or town. In the morning, he dresses, takes his robe and bowl, and enters that village or town for alms, with body, speech, and mind unguarded, without having established mindfulness, his sense faculties unrestrained. There he sees women with their dress in disarray and loosely attired. When he sees them, lust invades his mind. With his mind invaded by lust, he has sexual intercourse without having disclosed his weakness and given up the training. This person, I say, is just like the warrior who takes up a sword and shield, arms himself with a bow and quiver, and enters the fray of battle, and whose foes slay him and finish him off while he is striving and exerting himself in battle. There is, bhikkhus, such a person here. This is the first kind of person similar to a warrior found among the bhikkhus.
(2) “Again, some bhikkhu dwells in dependence upon a certain village or town. In the morning, he dresses, takes his robe and bowl, and enters that village or town for alms … [and] lust invades his mind. With his mind invaded by lust, he burns bodily and mentally [with the fever of lust]. He thinks: ‘Let me return to the monastery and inform the bhikkhus: “Friends, I am obsessed by lust, oppressed by lust. I cannot maintain the spiritual life. Having disclosed my weakness in the training, I will give up the training and revert to the lower life.”’ While he is returning to the monastery, even before he arrives, he discloses his weakness in the training, gives up the training, and reverts to the lower life along the way. This person, I say, is just like the warrior who takes up a sword and shield, arms himself with a bow and quiver, enters the fray of battle, is wounded by his foes while he strives and exerts himself in the battle, and is then carried off and brought to his relatives but dies along the way even before he arrives. There is, bhikkhus, such a person here. This is the second kind of person similar to a warrior found among the bhikkhus.
3) “Again, some bhikkhu dwells in dependence upon a certain village or town. In the morning, he dresses, takes his robe and bowl, and enters that village or town for alms … [and] lust invades his mind. With his mind invaded by lust, he burns bodily and mentally [with the fever of lust]. He thinks: ‘Let me return to the monastery and inform the bhikkhus: “Friends, I am obsessed by lust, oppressed by lust. I cannot maintain the spiritual life. Having disclosed my weakness in the training, I will give up the training and revert to the lower life.”’ He returns to the monastery and informs the bhikkhus: ‘Friends, I am obsessed by lust, oppressed by lust. I cannot maintain the spiritual life. Having disclosed my weakness in the training, I will give up the training and revert to the lower life.’ His fellow monks then exhort and instruct him: ‘Friend, the Blessed One has stated that sensual pleasures provide little gratification, much suffering and anguish, and that the danger in them is more. With the simile of the skeleton the Blessed One has stated that sensual pleasures provide little gratification, much suffering and anguish, and that the danger in them is more. With the simile of the piece of meat … with the simile of the grass torch … with the simile of the charcoal pit … with the simile of the dream … with the simile of the borrowed goods … with the simile of fruits on a tree … with the simile of the butcher’s knife and block … with the simile of the sword stake … with the simile of the snake’s head, the Blessed One has stated that sensual pleasures provide little gratification, much suffering and anguish, and that the danger in them is more. Enjoy the spiritual life. Do not think you are unable to follow the training, give it up, and revert to the lower life.’ While he is being exhorted and instructed by his fellow monks in this way, he protests: ‘Friends, although the Blessed One has stated that sensual pleasures provide little gratification, much suffering and anguish, and that the danger in them is more, still, I am unable to maintain the spiritual life. Having disclosed my weakness in the training, I will give up the training and revert to the lower life.’ Having disclosed his weakness in the training, he gives up the training and reverts to the lower life. This person, I say, is just like the warrior who takes up a sword and shield, arms himself with a bow and quiver, enters the fray of battle, is wounded by his foes while he strives and exerts himself in the battle, and is then carried off and brought to his relatives, who nurse him and look after him, but who dies from that injury. There is, bhikkhus, such a person here. This is the third kind of person similar to a warrior found among the bhikkhus.
(4) “Again, some bhikkhu dwells in dependence upon a certain village or town. In the morning, he dresses, takes his robe and bowl, and enters that village or town for alms … lust invades his mind. With his mind invaded by lust, he burns bodily and mentally [with the fever of lust]. He thinks: ‘Let me return to the monastery and inform the bhikkhus: “Friends, I am obsessed by lust, oppressed by lust. I cannot maintain the spiritual life. Having disclosed my weakness in the training, I will give up the training and revert to the lower life.”’ He returns to the monastery and informs the bhikkhus: ‘Friends, I am obsessed by lust, oppressed by lust. I cannot maintain the spiritual life. Having disclosed my weakness in the training, I will give up the training and revert to the lower life.’ His fellow monks then exhort and instruct him: ‘Friend, the Blessed One has stated that sensual pleasures provide little gratification, much suffering and anguish, and that the danger in them is more. With the simile of the skeleton … … with the simile of the snake’s head, the Blessed One has stated that sensual pleasures provide little gratification, much suffering and anguish, and that the danger in them is more. Enjoy the spiritual life. Do not think you are unable to follow the training, give it up, and revert to the lower life.’ While he is being exhorted and instructed by his fellow monks in this way, he says: ‘I will try, friends, I will carry on, I will enjoy it. I won’t think I am unable to follow the training, give it up, and revert to the lower life.’ This person, I say, is just like the warrior who takes up a sword and shield, arms himself with a bow and quiver, and enters the fray of battle, who is wounded by his foes while he strives and exerts himself in the battle, and is then carried off and brought to his relatives, who nurse him and look after him, and who then recovers from that injury. There is, bhikkhus, such a person here. This is the fourth kind of person similar to a warrior found among the bhikkhus.
(5) “Again, some bhikkhu dwells in dependence upon a certain village or town. In the morning, he dresses, takes his robe and bowl, and enters that village or town for alms with body, speech, and mind guarded, mindfulness established, and sense faculties restrained. Having seen a form with the eye, he does not grasp its marks and features. Since, if he left the eye faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it; he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear … Having smelled an odor with the nose … Having tasted a taste with the tongue … … Having felt a tactile object with the body … Having cognized a mental phenomenon with the mind, he does not grasp its marks and features. Since, if he left the mind faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it; he guards the mind faculty, he undertakes the restraint of the mind faculty. After his meal, on returning from his alms round, he resorts to a secluded lodging: the forest, the foot of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle highland, the open air, a heap of straw. Gone to the forest, to the foot of a tree, or to an empty hut, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness in front of him. Having abandoned longing for the world … [as in 5:75] … he purifies his mind from doubt.
“Having abandoned these five hindrances, defilements of the mind that weaken wisdom, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna … the second jhāna … the third jhāna … the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity.
“When his mind is thus concentrated, purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of the destruction of the taints. He understands as it really is: ‘This is suffering’ … ‘Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.’ This person, I say, is just like the warrior who takes up a sword and shield, arms himself with a bow and quiver, enters the fray of battle, and having triumphed in that battle, emerges victorious and settles at the head of the battlefield. There is, bhikkhus, such a person here. This is the fifth kind of person similar to a warrior found among the bhikkhus.
“These are the five kinds of persons similar to warriors found among the bhikkhus.”
AN 5 :75-76
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