3.
The Chapter on a Warrior
1.
The First Discourse on the Fruit of Liberation of Mind
71. "These five qualities, monks, when developed and cultivated, have liberation of mind as their fruit and liberation of mind as their benefit, and have liberation by wisdom as their fruit and liberation by wisdom as their benefit.
Which five? Here, monks, a monk dwells observing foulness in the body, perceiving repulsiveness in food, perceiving discontent in the whole world, observing impermanence in all activities, and the perception of death is well established internally for him. These, monks, are the five qualities which, when developed and cultivated, have liberation of mind as their fruit and liberation of mind as their benefit, and have liberation by wisdom as their fruit and liberation by wisdom as their benefit. Since, monks, a monk is liberated in mind and liberated by wisdom - this is called, monks, 'a monk whose cross-bar has been lifted, whose moat has been filled in, whose pillar has been pulled out, who is unbolted, a noble one whose flag has fallen, whose burden has been laid down, who is unbound.'
"And how, monks, is a monk one whose cross-bar has been lifted? Here, monks, for a monk ignorance has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is one whose cross-bar has been lifted.
"And how, monks, is a monk one whose moat has been filled in? Here, monks, for a monk the cycle of birth and wandering leading to rebirth has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is one whose moat has been filled in.
"And how, monks, is a monk one whose pillar has been pulled out? Here, monks, for a monk craving has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is one whose pillar has been pulled out.
"And how, monks, is a monk unbolted? Here, monks, for a monk the five lower mental fetters have been abandoned, their roots cut off, made like palm stumps, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is unbolted.
"And how, monks, is a monk a noble one whose flag has fallen, whose burden has been laid down, who is unbound? Here, monks, for a monk the conceit 'I am' has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is a noble one whose flag has fallen, whose burden has been laid down, who is unbound." The first.
2.
The Second Discourse on the Fruit of Liberation of Mind
72. "These five qualities, monks, when developed and cultivated, have liberation of mind as their fruit and liberation of mind as their benefit, and have liberation by wisdom as their fruit and liberation by wisdom as their benefit. Which five? Perception of impermanence, perception of suffering in what is impermanent, perception of non-self in what is suffering, perception of abandoning, perception of dispassion - these, monks, are the five qualities which, when developed and cultivated, have liberation of mind as their fruit and liberation of mind as their benefit, and have liberation by wisdom as their fruit and liberation by wisdom as their benefit. Since, monks, a monk is liberated in mind and liberated by wisdom - this is called, monks, 'a monk whose cross-bar has been lifted, whose moat has been filled in, whose pillar has been pulled out, who is unbolted, a noble one whose flag has fallen, whose burden has been laid down, who is unbound.'
"And how, monks, is a monk one whose cross-bar has been lifted? Here, monks, for a monk ignorance has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is one whose cross-bar has been lifted.
"And how, monks, is a monk one whose moat has been filled in? Here, monks, for a monk the cycle of birth and wandering leading to rebirth has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is one whose moat has been filled in.
"And how, monks, is a monk one whose pillar has been pulled out? Here, monks, for a monk craving has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is one whose pillar has been pulled out.
"And how, monks, is a monk unbolted? Here, monks, for a monk the five lower mental fetters have been abandoned, their roots cut off, made like palm stumps, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is unbolted.
"And how, monks, is a monk a noble one whose flag has fallen, whose burden has been laid down, who is unbound? Here, monks, for a monk the conceit 'I am' has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is a noble one whose flag has fallen, whose burden has been laid down, who is unbound." The second.
3.
The First Discourse on One Living According to the Teaching
73. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "'One who dwells in the Teaching, one who dwells in the Teaching', venerable sir, is said. In what respect, venerable sir, is a monk one who dwells in the Teaching?"
"Here, monk, a monk learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He passes the day with that learning of the Teaching, he neglects seclusion, he does not engage in internal serenity of mind. This is called, monk - 'a monk devoted to learning, not one who dwells in the Teaching.'
"Furthermore, monk, a monk teaches the Teaching in detail to others as he has heard it, as he has learned it. He passes the day with that proclamation of the Teaching, he neglects seclusion, he does not engage in internal serenity of mind. This is called, monk - 'a monk devoted to teaching, not one who dwells in the Teaching.'
"Furthermore, monk, a monk recites the Teaching in detail as he has heard it, as he has learned it. He passes the day with that recitation, he neglects seclusion, he does not engage in internal serenity of mind. This is called, monk - 'a monk devoted to recitation, not one who dwells in the Teaching.'
"Furthermore, monk, a monk reflects upon, examines, and mentally contemplates the Teaching as he has heard it, as he has learned it. He passes the day with those thoughts on the Teaching, he neglects seclusion, he does not engage in internal serenity of mind. This is called, monk - 'a monk devoted to thinking, not one who dwells in the Teaching.'
"Here, monk, a monk learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He does not pass the day with that learning of the Teaching, nor does he neglect seclusion, he engages in internal serenity of mind. Thus, monk, a monk is one who dwells in the Teaching.
"Thus indeed, monk, one devoted to learning has been taught by me, one devoted to teaching has been taught, one devoted to recitation has been taught, one devoted to thinking has been taught, one who dwells in the Teaching has been taught. Whatever, monk, is to be done by a Teacher for disciples, seeking their welfare, compassionate, out of compassion, that has been done by me for you. These, monk, are tree-roots, these are empty houses. Meditate, monk, do not be negligent, do not be remorseful afterwards. This is our instruction to you." The third.
4.
The Second Discourse on One Living According to the Teaching
74. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "'One who dwells in the Teaching, one who dwells in the Teaching', venerable sir, is said. In what respect, venerable sir, is a monk one who dwells in the Teaching?"
"Here, monk, a monk learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism; and he does not understand the meaning further with wisdom. This is called, monk - 'a monk devoted to learning, not one who dwells in the Teaching.'
"Furthermore, monk, a monk teaches the Teaching in detail to others as he has heard it, as he has learned it, and he does not understand the meaning further with wisdom. This is called, monk - 'a monk devoted to teaching, not one who dwells in the Teaching.'
"Furthermore, monk, a monk recites the Teaching in detail as he has heard it, as he has learned it, and he does not understand the meaning further with wisdom. This is called, monk - 'a monk devoted to recitation, not one who dwells in the Teaching.'
"Furthermore, monk, a monk reflects upon, examines, and mentally contemplates the Teaching as he has heard it, as he has learned it, and he does not understand the meaning further with wisdom. This is called, monk - 'a monk devoted to thinking, not one who dwells in the Teaching.'
"Here, monk, a monk learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism; and he understands the meaning further with wisdom. Thus, monk, a monk is one who dwells in the Teaching.
"Thus indeed, monk, one devoted to learning has been taught by me, one devoted to teaching has been taught, one devoted to recitation has been taught, one devoted to thinking has been taught, one who dwells in the Teaching has been taught. Whatever, monk, is to be done by a Teacher for disciples, seeking their welfare, compassionate, out of compassion, that has been done by me for you. These, monk, are tree-roots, these are empty houses. Meditate, monk, do not be negligent, do not be remorseful afterwards. This is our instruction to you." The fourth.
5.
The First Discourse on a Warrior
75. "Monks, there are these five warriors existing and found in the world. Which five? Here, monks, a certain warrior, having seen just the cloud of dust, sinks down, loses heart, does not stand firm, is not able to enter the battle. Such too, monks, is a certain warrior here. This, monks, is the first warrior existing and found in the world.
"Furthermore, monks, here a certain warrior overcomes the cloud of dust; and yet, having seen just the top of the standard, he sinks down, loses heart, does not stand firm, is not able to enter the battle. Such too, monks, is a certain warrior here. This, monks, is the second warrior existing and found in the world.
"Furthermore, monks, here a certain warrior overcomes the cloud of dust, overcomes the top of the standard; and yet, having heard just the tumult, he sinks down, loses heart, does not stand firm, is not able to enter the battle. Such too, monks, is a certain warrior here. This, monks, is the third warrior existing and found in the world.
"Furthermore, monks, here a certain warrior overcomes the cloud of dust, overcomes the top of the standard, overcomes the tumult; and yet in the striking he is struck and is repelled. Such too, monks, is a certain warrior here. This, monks, is the fourth warrior existing and found in the world.
"Furthermore, monks, here a certain warrior overcomes the cloud of dust, overcomes the top of the standard, overcomes the tumult, overcomes the striking. He, having conquered that battle, victorious in battle, dwells in that very battlefield. Such too, monks, is a certain warrior here. This, monks, is the fifth warrior existing and found in the world. These, monks, are the five warriors existing and found in the world.
"Just so, monks, there are these five persons comparable to warriors existing and found among monks. Which five? Here, monks, a monk, having seen just the cloud of dust, sinks down, loses heart, does not stand firm, is not able to maintain the holy life. Having declared weakness in the training, having rejected the training, he returns to the lower life. What is his cloud of dust? Here, monks, a monk hears - 'In such and such a village or town there is a woman or girl who is lovely, beautiful, pleasing, endowed with the highest beauty of complexion.' He, having heard that, sinks down, loses heart, does not stand firm, is not able to maintain the holy life. Having declared weakness in the training, having rejected the training, he returns to the lower life. This is his cloud of dust.
"Just as, monks, that warrior, having seen merely the cloud of dust, sinks down, becomes dejected, does not stand firm, is unable to enter the battle; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the first person similar to a warrior existing and found among monks.
"Furthermore, monks, a monk overcomes the cloud of dust; but having seen merely the top of the standard, he sinks down, becomes dejected, does not stand firm, is unable to maintain the holy life. Having declared weakness in the training, having rejected the training, he returns to the lower life. What is his top of the standard? Here, monks, a monk does not indeed hear - 'In such and such a village or town there is a woman or girl who is lovely, beautiful, pleasing, endowed with the highest beauty of complexion'; but he himself sees a woman or girl who is lovely, beautiful, pleasing, endowed with the highest beauty of complexion. Having seen her, he sinks down, becomes dejected, does not stand firm, is unable to maintain the holy life. Having declared weakness in the training, having rejected the training, he returns to the lower life. This is his top of the standard.
"Just as, monks, that warrior overcomes the cloud of dust; but having seen merely the top of the standard, he sinks down, becomes dejected, does not stand firm, is unable to enter the battle; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the second person similar to a warrior existing and found among monks.
"Furthermore, monks, a monk overcomes the cloud of dust, overcomes the top of the standard; but having heard merely the tumult, he sinks down, becomes dejected, does not stand firm, is unable to maintain the holy life. Having declared weakness in the training, having rejected the training, he returns to the lower life. What is his tumult? Here, monks, a woman, having approached a monk who has gone to the forest or gone to the root of a tree or gone to an empty house, laughs at him, talks to him, laughs aloud, mocks him. He, being laughed at, being talked to, being laughed at aloud, being mocked by a woman, sinks down, becomes dejected, does not stand firm, is unable to maintain the holy life. Having declared weakness in the training, having rejected the training, he returns to the lower life. This is his tumult.
"Just as, monks, that warrior overcomes the cloud of dust, overcomes the top of the standard; but having heard merely the tumult, he sinks down, becomes dejected, does not stand firm, is unable to enter the battle; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the third person similar to a warrior existing and found among monks.
"Furthermore, monks, a monk overcomes the dust-cloud, overcomes the banner-top, overcomes the tumult; and yet in the striking he is struck and is repelled. What is his battle? Here, monks, a woman, having approached a monk who has gone to the forest, or gone to the root of a tree, or gone to an empty house, sits down on him, lies down on him, overpowers him. He, being sat upon by the woman, being lain upon, being overpowered, without rejecting the training, without declaring his weakness, engages in sexual intercourse. This is his battle.
"Just as that warrior, monks, overcomes the dust-cloud, overcomes the banner-top, overcomes the tumult, and yet in the battle he is struck and is repelled; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the fourth person similar to a warrior, existing and found among monks.
"Furthermore, monks, a monk overcomes the dust-cloud, overcomes the banner-top, overcomes the tumult, overcomes the battle; having conquered that battle, victorious in battle, he dwells in that very battlefield. What is his victory in battle? Here, monks, a woman, having approached a monk who has gone to the forest, or gone to the root of a tree, or gone to an empty house, sits down on him, lies down on him, overpowers him. He, being sat upon by the woman, being lain upon, being overpowered, having disentangled himself, having freed himself, departs wherever he wishes. He resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw.
"He, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, having abandoned covetousness in the world, dwells with a mind free from covetousness; he purifies the mind of covetousness; having abandoned anger and malice, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies the mind of anger and malice; having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware; he purifies the mind of sloth and torpor; having abandoned restlessness and remorse, he dwells unagitated, with a mind internally calmed; he purifies the mind of restlessness and remorse; having abandoned sceptical doubt, he dwells as one who has crossed over doubt, without uncertainty regarding wholesome mental states; he purifies the mind of sceptical doubt. He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, etc. with the fading away of rapture, he dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. With the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity.
"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering'; he understands as it really is: 'These are the mental corruptions'; he understands as it really is: 'This is the origin of mental corruptions'; he understands as it really is: 'This is the cessation of mental corruptions'; he understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' This is his victory in battle.
"Just as that warrior, monks, overcomes the dust cloud, overcomes the banner-top, overcomes the tumult, overcomes the striking, and having conquered that battle, victorious in battle, dwells in that very battlefield; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the fifth person similar to a warrior existing and found among monks. These, monks, are the five persons similar to warriors existing and found among monks." The fifth.
6.
The Second Discourse on a Warrior
76. "Monks, there are these five warriors existing and found in the world. Which five? Here, monks, a certain warrior, having taken up sword and shield, having fastened bow and quiver, goes down into the massed battle. He strives and endeavours in that battle. Others kill him and finish him off while he is striving and endeavouring. Such too, monks, is a certain warrior here. This, monks, is the first warrior existing and found in the world.
"Furthermore, monks, here a certain warrior, having taken up sword and shield, having fastened bow and quiver, goes down into the massed battle. He strives and endeavours in that battle. Others wound him while he is striving and endeavouring, and they remove him; having removed him, they lead him to his relatives. He, being led by his relatives, without reaching his relatives, dies on the road. Such too, monks, is a certain warrior here. This, monks, is the second warrior existing and found in the world.
"Furthermore, monks, here a certain warrior, having taken up sword and shield, having fastened bow and quiver, goes down into the massed battle. He strives and endeavours in that battle. Others wound him while he is striving and endeavouring, and they remove him; having removed him, they lead him to his relatives. His relatives attend to him and look after him. He, being attended to and looked after by his relatives, dies from that very illness. Such too, monks, is a certain warrior here. This, monks, is the third warrior existing and found in the world.
"Furthermore, monks, here a certain warrior, having taken up sword and shield, having fastened bow and quiver, goes down into the massed battle. He strives and endeavours in that battle. Others wound him while he is striving and endeavouring, and they remove him; having removed him, they lead him to his relatives. His relatives attend to him and look after him. He, being attended to and looked after by his relatives, recovers from that illness. Such too, monks, is a certain warrior here. This, monks, is the fourth warrior existing and found in the world.
"Furthermore, monks, here a certain warrior, having taken up sword and shield, having fastened bow and quiver, goes down into the massed battle. He, having conquered that battle, victorious in battle, dwells in that very battlefield. Such too, monks, is a certain warrior here. This, monks, is the fifth warrior existing and found in the world. These, monks, are the five warriors existing and found in the world.
"Just so, monks, there are these five persons comparable to warriors existing and found among monks. Which five? Here, monks, a monk dwells in dependence on a certain village or market town. He, in the earlier period of the day, having dressed, taking his bowl and robe, enters that very village or market town for almsfood with body unguarded, with speech unguarded, with mind unguarded, with mindfulness not established, with faculties unrestrained. He there sees a woman improperly dressed or improperly clothed. Having seen that woman improperly dressed or improperly clothed, lust assails his mind. He, with mind assailed by lust, without rejecting the training, without declaring his weakness, engages in sexual intercourse.
"Just as, monks, that warrior, having taken up sword and shield, having fastened bow and quiver, descends into battle massed for war, he strives and endeavours in that battle, and others kill him and finish him off while he is striving and endeavouring; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the first person similar to a warrior existing and found among monks.
"Furthermore, monks, a monk dwells in dependence on a certain village or market town. He, in the earlier period of the day, having dressed, taking his bowl and robe, enters that very village or market town for almsfood with body unguarded, with speech unguarded, with mind unguarded, with mindfulness not established, with faculties unrestrained. He there sees a woman improperly dressed or improperly clothed. Having seen that woman improperly dressed or improperly clothed, lust assails his mind. He, with mind assailed by lust, burns in body and burns in mind. He thinks thus: 'What if I were to go to the monastery and inform the monks: "I am obsessed by lust, friends, overcome by lust, I am not able to maintain the holy life; having declared weakness in the training, having rejected the training, I shall return to the lower life."' He, while going to the monastery, without reaching the monastery, on the way, having declared weakness in the training, having rejected the training, returns to the lower life.
"Just as, monks, that warrior, having taken up sword and shield, having fastened bow and quiver, descends into battle massed for war, he strives and endeavours in that battle, and others wound him while he is striving and endeavouring, and they carry him away; having removed him, they lead him to his relatives. He, being led by his relatives, without reaching his relatives, dies on the way; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the second person similar to a warrior existing and found among monks.
"Furthermore, monks, a monk dwells in dependence on a certain village or market town. He, in the earlier period of the day, having dressed, taking his bowl and robe, enters that very village or market town for almsfood with body unguarded, with speech unguarded, with mind unguarded, with mindfulness not established, with faculties unrestrained. He there sees a woman improperly dressed or improperly clothed. Having seen that woman improperly dressed or improperly clothed, lust assails his mind. He, with mind assailed by lust, burns in body and burns in mind. He thinks thus: 'What if I were to go to the monastery and inform the monks: "I am obsessed by lust, friends, overcome by lust, I am not able to maintain the holy life; having declared weakness in the training, having rejected the training, I shall return to the lower life."' He, having gone to the monastery, reports to the monks - 'I am overcome by lust, friend, afflicted by lust, I am not able to maintain the holy life; having declared weakness in the training, having rejected the training, I shall return to the lower life.'
His fellow monks in the holy life exhort and instruct him - 'Sensual pleasures, friend, have been declared by the Blessed One as having little enjoyment, much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a skeleton, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a slice of flesh, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a grass torch, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a charcoal pit, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a dream, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like borrowed goods, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like tree fruits, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a butcher's block, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a stake of spears, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a snake's head, having much suffering, much anguish, the danger here is greater. Let the venerable one delight in the holy life; let not the venerable one, having declared weakness in the training, having rejected the training, return to the lower life.'
He, being thus exhorted, being thus instructed by his fellow monks in the holy life, says thus - 'Although, friend, sensual pleasures have been declared by the Blessed One as having little enjoyment, much suffering, much anguish, the danger here is greater; yet I am indeed not able to maintain the holy life, having declared weakness in the training, having rejected the training, I shall return to the lower life.' He, having declared weakness in the training, having rejected the training, returns to the lower life.
"Just as, monks, that warrior, having taken up sword and shield, having fastened bow and quiver, descends into battle massed for war, he strives and endeavours in that battle, and others wound him while he is striving and endeavouring, and they carry him away; having carried him away, they lead him to his relatives, his relatives attend to him and look after him. He, being attended to and looked after by his relatives, dies from that very illness; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the third person similar to a warrior existing and found among monks.
"Furthermore, monks, a monk dwells in dependence on a certain village or market town. He, in the earlier period of the day, having dressed, taking his bowl and robe, enters that very village or market town for almsfood with body unguarded, with speech unguarded, with mind unguarded, with mindfulness not established, with faculties unrestrained. He there sees a woman improperly dressed or improperly clothed. Having seen that woman improperly dressed or improperly clothed, lust assails his mind. He, with mind assailed by lust, burns in body and burns in mind. He thinks thus: 'What if I were to go to the monastery and inform the monks: "I am obsessed by lust, friends, overcome by lust, I am not able to maintain the holy life; having declared weakness in the training, having rejected the training, I shall return to the lower life."' He, having gone to the monastery, reports to the monks - 'I am overcome by lust, friend, afflicted by lust, I am not able to maintain the holy life; having declared weakness in the training, having rejected the training, I shall return to the lower life.'
His fellow monks in the holy life exhort and instruct him - 'Sensual pleasures, friend, have been declared by the Blessed One as having little enjoyment, much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a skeleton, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a slice of flesh... etc. Sensual pleasures have been declared by the Blessed One as like a grass torch... Sensual pleasures have been declared by the Blessed One as like a pit of burning charcoal... Sensual pleasures have been declared by the Blessed One as like a dream... Sensual pleasures have been declared by the Blessed One as like borrowed goods... Sensual pleasures have been declared by the Blessed One as like tree fruits... Sensual pleasures have been declared by the Blessed One as like a butcher's block... Sensual pleasures have been declared by the Blessed One as like a stake of spears... Sensual pleasures have been declared by the Blessed One as like a snake's head, having much suffering, much anguish, the danger here is greater. Let the venerable one delight in the holy life; let not the venerable one, having declared weakness in the training, having rejected the training, return to the lower life.'
He, being thus exhorted, being thus instructed by his fellow monks in the holy life, says thus - 'I will endeavour, friend, I will strive, friend, I will find delight, friend! I will now not, friend, having declared weakness in the training, having rejected the training, return to the lower life.'"
"Just as, monks, that warrior, having taken up sword and shield, having fastened bow and quiver, descends into battle massed for war, he strives and endeavours in that battle, and others wound him while he is striving and endeavouring, and they carry him away; having carried him away, they lead him to his relatives, his relatives attend to him and look after him. He, being attended to and looked after by his relatives, recovers from that illness; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the fourth person similar to a warrior, existing and found among monks.
"Furthermore, monks, a monk dwells in dependence on a certain village or market town. He, in the earlier period of the day, having dressed, taking his bowl and robe, enters that very village or market town for almsfood with body guarded, with speech guarded, with mind guarded, with mindfulness established, with faculties restrained. He, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it; he guards the eye-faculty; he commits to restraint of the eye-faculty. Having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. having touched a tangible object with the body... Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it; he guards the mind faculty; he commits to restraint of the mind faculty. He, after the meal, having returned from his alms round, resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. He, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, having abandoned covetousness in the world... etc. He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, etc. he enters and dwells in the fourth meditative absorption.
"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'... etc. He understands: 'There is no more of this state of being.'"
"Just as, monks, that warrior, having taken up sword and shield, having fastened bow and quiver, descends into a massed battle, and having conquered that battle, victorious in battle, dwells in that very battlefield; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the fifth person similar to a warrior existing and found among monks. These, monks, are the five persons similar to warriors existing and found among monks." The sixth.
7.
The First Discourse on Future Dangers
77. "Monks, considering these five future dangers, it is fitting for a forest-dwelling monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.
"Which five? Here, monks, a forest-dwelling monk considers thus - 'I am now dwelling alone in the forest. While I am dwelling alone in the forest, a snake might bite me, or a scorpion might bite me, or a centipede might bite me; on account of that there would be death for me, that would be an obstacle for me; come, let me arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.' This, monks, is the first future danger, considering which it is fitting for a forest-dwelling monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.
"Furthermore, monks, a forest-dwelling monk considers thus - 'I am now dwelling alone in the forest. While I am dwelling alone in the forest, I might stumble and fall, or the food I have eaten might make me ill, or my bile might become disturbed, or my phlegm might become disturbed, or cutting winds might become disturbed; on account of that there would be death for me, that would be an obstacle for me; come, let me arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.' This, monks, is the second future danger, considering which it is fitting for a forest-dwelling monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.
"Furthermore, monks, a forest-dwelling monk considers thus - 'I am now dwelling alone in the forest. While I am dwelling alone in the forest, I might encounter fierce beasts - a lion, or a tiger, or a leopard, or a bear, or a hyena - they might deprive me of life; on account of that there would be death for me, that would be an obstacle for me; come, let me arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.' This, monks, is the third future danger, considering which it is fitting for a forest-dwelling monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.
"Furthermore, monks, a forest-dwelling monk considers thus - 'I am now dwelling alone in the forest. While I am dwelling alone in the forest, I might encounter young men who have done their deed or who have not done their deed - they might deprive me of life; on account of that there would be death for me, that would be an obstacle for me; come, let me arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.' This, monks, is the fourth future danger, considering which it is fitting for a forest-dwelling monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.
"Furthermore, monks, a forest-dwelling monk considers thus - 'I am now dwelling alone in the forest. There are indeed in the forest fierce non-human spirits - they might deprive me of life; on account of that there would be death for me, that would be an obstacle for me; come, let me arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.' This, monks, is the fifth future danger, considering which it is fitting for a forest-dwelling monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.
"These, monks, are the five future dangers, considering which it is fitting for a forest-dwelling monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised." The seventh.
8.
The Second Discourse on Future Dangers
78. "Monks, considering these five future dangers, it is fitting for a monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. Which five? Here, monks, a monk considers thus: 'I am now young, a youth with jet-black hair, endowed with the blessing of youth, in the first stage of life. But there comes a time when ageing touches this body. For one who is old, overcome by ageing, it is not easy to attend to the teaching of the Buddhas, it is not easy to resort to remote forest and woodland lodgings, secluded lodgings. Before that state comes upon me, undesirable, unpleasant, disagreeable; come, let me beforehand arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised, so that endowed with that state, even when old I will dwell in comfort.' This, monks, is the first future danger, considering which it is fitting for a monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.
"Furthermore, monks, a monk considers thus: 'I am now free from illness, free from disease, endowed with digestion that is even, neither too cold nor too hot, middling, capable of striving. But there comes a time when illness touches this body. For one who is ill, overcome by illness, it is not easy to attend to the teaching of the Buddhas, it is not easy to resort to remote forest and woodland lodgings, secluded lodgings. Before that state comes upon me, undesirable, unpleasant, disagreeable; come, let me beforehand arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised, so that endowed with that state, even when ill I will dwell in comfort.' This, monks, is the second future danger, considering which it is fitting for a monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.
"Furthermore, monks, a monk considers thus: 'Now there is plenty, good crops, almsfood easily obtained, it is easy to sustain oneself by gleaning and exertion. But there comes a time when there is famine, poor crops, almsfood difficult to obtain, it is not easy to sustain oneself by gleaning and exertion. During a famine, human beings move to where there is plenty. There, there is dwelling in company, dwelling in a crowd. When there is dwelling in company, dwelling in a crowd, it is not easy to attend to the teaching of the Buddhas, it is not easy to resort to remote forest and woodland lodgings, secluded lodgings. Before that state comes upon me, undesirable, unpleasant, disagreeable; come, let me beforehand arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised, so that endowed with that state, even during a famine I will dwell in comfort.' This, monks, is the third future danger, considering which it is fitting for a monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.
"Furthermore, monks, a monk considers thus: 'Now human beings dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection. But there comes a time when there is danger, a forest uprising, and the country-folk, having mounted their vehicles, wander about. When there is danger, human beings move to where there is security. There, there is dwelling in company, dwelling in a crowd. When there is dwelling in company, dwelling in a crowd, it is not easy to attend to the teaching of the Buddhas, it is not easy to resort to remote forest and woodland lodgings, secluded lodgings. Before that state comes upon me, undesirable, unpleasant, disagreeable; come, let me beforehand arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised, so that endowed with that state, even during danger I will dwell in comfort.' This, monks, is the fourth future danger, considering which it is fitting for a monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.
"Furthermore, monks, a monk considers thus: 'At present the monastic community dwells in unity, being joyful, without contention, with common recitation, comfortably. But there comes a time when the monastic community splits. When the monastic community is split, it is not easy to attend to the teaching of the Buddhas, it is not easy to resort to remote forest and woodland lodgings, secluded lodgings. Before that state comes upon me, undesirable, unpleasant, disagreeable; come, let me arouse energy beforehand for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised, so that endowed with that state I will dwell comfortably even when the monastic community is split.' This, monks, is the fifth future danger, considering which it is fitting for a monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.
"These, monks, are the five future dangers, considering which it is fitting for a monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised." The eighth.
9.
The Third Discourse on Future Dangers
79. "There are, monks, these five future dangers, not arisen at present, that will arise in the future. You should be aware of them; and having become aware, you should strive for their abandoning.
"Which five? There will be, monks, monks in the future period of time who have not developed body, not developed morality, not developed mind, not developed wisdom. They, being ones who have not developed body, not developed morality, not developed mind, not developed wisdom, will give full ordination to others. They too will not be able to train them in higher morality, higher consciousness, higher wisdom. They too will be ones who have not developed body, not developed morality, not developed mind, not developed wisdom. They, being ones who have not developed body, not developed morality, not developed mind, not developed wisdom, will give full ordination to others. They too will not be able to train them in higher morality, higher consciousness, higher wisdom. They too will be ones who have not developed body, not developed morality, not developed mind, not developed wisdom. Thus indeed, monks, from the corruption of the Teaching comes the corruption of the monastic discipline; from the corruption of the monastic discipline comes the corruption of the Teaching. This, monks, is the first future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning.
"Furthermore, monks, there will be monks in the future period of time who have not developed body, not developed morality, not developed mind, not developed wisdom. They, being ones who have not developed body, not developed morality, not developed mind, not developed wisdom, will give guidance to others. They too will not be able to train them in higher morality, higher consciousness, higher wisdom. They too will be ones who have not developed body, not developed morality, not developed mind, not developed wisdom. They, being ones who have not developed body, not developed morality, not developed mind, not developed wisdom, will give guidance to others. They too will not be able to train them in higher morality, higher consciousness, higher wisdom. They too will be ones who have not developed body, not developed morality, not developed mind, not developed wisdom. Thus indeed, monks, from the corruption of the Teaching comes the corruption of the monastic discipline; from the corruption of the monastic discipline comes the corruption of the Teaching. This, monks, is the second future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning.
"Furthermore, monks, there will be monks in the future period of time who have not developed body, not developed morality, not developed mind, not developed wisdom. They, being ones who have not developed body, not developed morality, not developed mind, not developed wisdom, while discussing the higher teaching and analytical discussion, falling into dark mental states, will not understand. Thus indeed, monks, from the corruption of the Teaching comes the corruption of the monastic discipline; from the corruption of the monastic discipline comes the corruption of the Teaching. This, monks, is the third future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning.
"Furthermore, monks, there will be monks in the future period of time who have not developed body, not developed morality, not developed mind, not developed wisdom. They, not having developed body, not having developed morality, not having developed mind, not having developed wisdom, when those discourses spoken by the Truth-finder that are deep, deep in meaning, supramundane, connected with emptiness, are being recited, will not listen, will not lend an ear, will not apply their minds to final liberating knowledge, and will not think those teachings worth learning and mastering. But when those discourses that are composed by poets, poetic, with elaborate syllables, with elaborate phrases, external, spoken by disciples, are being recited, they will listen, will lend an ear, will apply their minds to final liberating knowledge, and will think those teachings worth learning and mastering. Thus indeed, monks, from the corruption of the Teaching comes the corruption of the monastic discipline; from the corruption of the monastic discipline comes the corruption of the Teaching. This, monks, is the fourth future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning.
"Furthermore, monks, there will be monks in the future period of time who have not developed body, not developed morality, not developed mind, not developed wisdom. They, not having developed body, not having developed morality, not having developed mind, not having developed wisdom, the elder monks will be luxurious, lax, forerunners in falling away, having laid down the responsibility for solitude, they will not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. Their later generation will follow the example of what they have seen. They too will be luxurious, lax, forerunners in falling away, having laid down the responsibility for solitude, they will not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. Thus indeed, monks, from the corruption of the Teaching comes the corruption of the monastic discipline; from the corruption of the monastic discipline comes the corruption of the Teaching. This, monks, is the fifth future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning. "These, monks, are the five future dangers, not arisen at present, that will arise in the future. You should be aware of them; and having understood them, effort should be made for their abandoning." The ninth.
10.
The Discourse on the Fourth Future Peril
80. "There are, monks, these five future dangers, not arisen at present, that will arise in the future. You should be aware of them; and having become aware, you should strive for their abandoning.
"Which five? There will be, monks, monks in the future period of time who are desirous of fine robes. They, being desirous of fine robes, will abandon the practice of wearing rag-robes, will abandon remote forest and woodland lodgings, secluded lodgings; having gone to villages, market towns, and royal cities, they will take up residence, and because of robes they will commit various kinds of improper wrong ways of earning. This, monks, is the first future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning.
"Furthermore, monks, there will be monks in the future period of time who are desirous of fine almsfood. They, being desirous of fine almsfood, will abandon the practice of eating only almsfood, will abandon remote forest and woodland lodgings, secluded lodgings; having gone to villages, market towns, and royal cities, they will take up residence, seeking the finest flavours with the tip of the tongue, and because of almsfood they will commit various kinds of improper wrong ways of earning. This, monks, is the second future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning.
"Furthermore, monks, there will be monks in the future period of time who are desirous of fine lodgings. They, being desirous of fine lodgings, will abandon the practice of dwelling at the root of a tree, will abandon remote forest and woodland lodgings, secluded lodgings; having gone to villages, market towns, and royal cities, they will take up residence, and because of lodgings they will commit various kinds of improper wrong ways of earning. This, monks, is the third future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning.
"Furthermore, monks, there will be monks in the future period of time who will dwell in company with nuns, female trainees, and novices. Now, monks, when there is association with nuns, female trainees, and novices, this is to be expected - 'They will either live the holy life without delight, or they will commit a certain defiled offence, or having rejected the training, they will return to the lower life.' This, monks, is the fourth future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning.
"Furthermore, monks, there will be monks in the future period of time who will dwell in company with monastery attendants and novices. Now, monks, when there is association with monastery attendants and novices, this is to be expected - 'They will dwell engaged in various kinds of consumption of stored goods, and they will make gross signs regarding earth and green vegetation.' This, monks, is the fifth future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning.
"These, monks, are the five future dangers, not arisen at present, that will arise in the future. You should be aware of them; and having understood them, effort should be made for their abandoning." The tenth.
The Chapter on Warriors is third.
Its summary:
And two on warriors were spoken, and four on the future.