an5.36:2 The wise give at the right time, being bountiful and rid of stinginess. A religious donation at the right time to the noble ones, upright and unaffected,

an5.36:3 given with a clear and confident mind, is indeed abundant. Those who rejoice at that, or do other services, don’t miss out on the offering; they too have a share in the merit.

an5.36:4 So you should give without holding back, where a gift is very fruitful. The good deeds of sentient beings support them in the next world.”

4. With Sumanā

Food

an5.37:1 “Mendicants, when a giver gives food, they give the recipients five things. What five? Long life, beauty, happiness, strength, and eloquence. Giving long life, they have long life in this world or the next. Giving beauty, they have beauty in this world or the next. Giving happiness, they have happiness in this world or the next. Giving strength, they have strength in this world or the next. Giving eloquence, they are eloquent in this world or the next. When a giver gives food, they give the recipients five things.

an5.37:2 Being attentive, one is a giver of life, strength, beauty, and eloquence. An intelligent giver of happiness gains happiness in return.

an5.37:3 Giving life, strength, beauty, happiness, and eloquence, they’re long-lived and famous wherever they’re born.”

4. With Sumanā

Faith

an5.38:1 “Mendicants, a faithful gentleman gets five benefits. What five? The true persons in the world show sympathy first to the faithful, not so much to the unfaithful. They first approach the faithful, not so much the unfaithful. They first receive alms from the faithful, not so much the unfaithful. They first teach Dhamma to the faithful, not so much the unfaithful. When their body breaks up, after death, the faithful end up in a good place, the Garden. A faithful gentleman gets these five benefits.

an5.38:2 Suppose there was a great banyan tree at a level crossroads. It would become a refuge for birds from all around. In the same way, a faithful gentleman becomes a refuge for many people—monks, nuns, laywomen, and laymen.

an5.38:3 With its branches, leaves, and fruit, a great tree with its strong trunk, firmly-rooted and fruit-bearing, supports many birds.

an5.38:4 It’s a lovely place, frequented by the sky-soarers. Those that need shade go in the shade, those that need fruit enjoy the fruit.

an5.38:5 So too, a faithful individual is perfect in ethics, placid in manner and amenable, gentle, courteous, and tender.

an5.38:6 Those free of greed, freed of hate, free of delusion, undefiled, fields of merit for the world, associate with such a person.

an5.38:7 They teach them the Dhamma, that casts aside all suffering. Having understood this teaching, the undefiled one is fully extinguished.”

4. With Sumanā

A Child

an5.39:1 “Mendicants, parents see five reasons to wish for the birth of a child in the family. What five? Since we looked after them, they’ll look after us. They’ll do their duty for us. The family customs will last. They’ll take care of the inheritance. Or else when we have passed away they’ll give an offering on our behalf. Parents see these five reasons to wish for the birth of a child in the family.

an5.39:2 Seeing five reasons, astute people wish for a child. Since we looked after them, they’ll look after us. They’ll do their duty for us.

an5.39:3 The family customs will last. They’ll take care of the inheritance. Or else when we have passed away they’ll give an offering on our behalf.

an5.39:4 Seeing these five reasons astute people wish for a child. And so true persons, grateful and thankful,

an5.39:5 look after their parents, remembering past deeds. They do for their parents, as their parents did for them in the past.

an5.39:6 Following their advice, <j>looking after those who raised them, the family customs are not lost. Faithful, accomplished in ethics, such a child is praiseworthy.”

4. With Sumanā

Great Sal Trees

an5.40:1 “Mendicants, great sal trees grow in five ways supported by the Himalayas, the king of mountains. What five? The branches, leaves, and foliage; the bark; the shoots; the softwood; and the hardwood. Great sal trees grow in these five ways supported by the Himalayas, the king of mountains. In the same way, a family grows in five ways supported by a family head with faith. What five? Faith, ethics, learning, generosity, and wisdom. A family grows in these five ways supported by a family head with faith.

an5.40:2 Supported by the rocky mountain in the wilds, the formidable forest, the tree grows to become lord of the forest.

an5.40:3 So too, when the family head is ethical and faithful, supported by them, they grow: children, partners, and kin, colleagues, relatives, and those dependent for their livelihood.

an5.40:4 Seeing the ethical conduct of the virtuous, the generosity and good deeds, those who see clearly do likewise.

an5.40:5 Having practiced the teaching here, the path that goes to a good place, they delight in the Garden, enjoying all the pleasures they desire.”

5. With King Muṇḍa

Getting Rich

an5.41:1 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Householder, there are these five reasons to get rich. What five? Firstly, with his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—a noble disciple makes himself happy and pleased, keeping himself properly happy. He makes his mother and father happy … He makes his children, partners, bondservants, workers, and staff happy … This is the first reason to get rich.

an5.41:2 Furthermore, with his legitimate wealth he makes his friends and colleagues happy … This is the second reason to get rich.

an5.41:3 Furthermore, with his legitimate wealth he protects himself against losses from such things as fire, water, kings, bandits, or unloved heirs. He keeps himself safe. This is the third reason to get rich.

an5.41:4 Furthermore, with his legitimate wealth he makes five offerings: to relatives, guests, orphans, the ruler, and the needy. This is the fourth reason to get rich.

an5.41:5 Furthermore, with his legitimate wealth he establishes an uplifting religious donation for ascetics and brahmins—those who refrain from intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to the Garden, ripens in happiness, and leads to the Garden. This is the fifth reason to get rich. These are the five reasons to get rich.

an5.41:6 Now if the riches a noble disciple gets for these five reasons run out, he thinks: ‘So, the riches I have obtained for these reasons are running out.’ And so he has no regrets. But if the riches a noble disciple gets for these five reasons increase, he thinks: ‘So, the riches I have obtained for these reasons are increasing.’ And so he has no regrets in both cases.

an5.41:7 ‘I’ve enjoyed my wealth, <j>supporting those who depend on me; I’ve overcome losses; I’ve given uplifting religious donations; and made the five offerings. I have looked after the ethical and disciplined spiritual practitioners.

an5.41:8 I’ve achieved the goal for which an astute layperson wishes to gain wealth. I don’t regret what I’ve done.’

an5.41:9 A mortal man who recollects this stands firm in the teaching of the noble ones. They’re praised in this life by the astute, and they depart to rejoice in the Garden.”

5. With King Muṇḍa

A True Person

an5.42:1 “Mendicants, a true person is born in a family for the benefit, welfare, and happiness of the people. For the benefit, welfare, and happiness of mother and father; children and partners; bondservants, workers, and staff; friends and colleagues; and ascetics and brahmins.

an5.42:2 It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people. In the same way, a true person is born in a family for the benefit, welfare, and happiness of the people. …

an5.42:3 The angels protect one who is guarded by principle, who uses their wealth for the welfare of the many. One who is learned, <j>with precepts and observances intact, and steady in principle, doesn’t lose their reputation.

an5.42:4 Firm in principle, accomplished in ethical conduct, truthful, conscientious; like a pendant of Black Plum River gold, who is worthy to criticize them? Even the angels praise them, and by the angels, too, they’re praised.”

5. With King Muṇḍa

Likable

an5.43:1 Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

an5.43:2 “Householder, these five things, which are likable, desirable, and agreeable are hard to get in the world. What five? Long life, beauty, happiness, fame, and the Garden. These are the five things, which are likable, desirable, and agreeable, but hard to get in the world.

an5.43:3 And I say that these five things are not got by supplication or wishing for them. If they were, who would lack them?

an5.43:4 A noble disciple who wants to live long ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to long life. For by practicing that way they gain long life in this world or the next.

an5.43:5 A noble disciple who wants to be beautiful ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to beauty. For by practicing that way they gain beauty in this world or the next.

an5.43:6 A noble disciple who wants to be happy ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to happiness. For by practicing that way they gain happiness in this world or the next.

an5.43:7 A noble disciple who wants to be famous ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to fame. For by practicing that way they gain fame in this world or the next.

an5.43:8 A noble disciple who wants to go to the Garden ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to the Garden. For by practicing that way they gain the Garden, they are one who gains the Garden.

an5.43:9 For one who desires lofty delights again and again— long life, beauty, fame and reputation, the Garden, and an eminent family—

an5.43:10 the astute praise diligence in making merit. Being diligent, an astute person secures both benefits:

an5.43:11 the benefit in this life, and in lives to come. An attentive one, comprehending the meaning, is said to be astute.”

5. With King Muṇḍa

Agreeable

an5.44:1 At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Vesālī, where he sat down on the seat spread out. Then Ugga went up to the Buddha, bowed, sat down to one side, and said to him,

an5.44:2 “Sir, I have heard and learned this in the presence of the Buddha: ‘The giver of the agreeable gets the agreeable.’ My sal flower porridge is agreeable: may the Buddha please accept it from me out of sympathy.” So the Buddha accepted it out of sympathy.

an5.44:3 “Sir, I have heard and learned this in the presence of the Buddha: ‘The giver of the agreeable gets the agreeable.’ My pork with jujube is agreeable: may the Buddha please accept it from me out of sympathy.” So the Buddha accepted it out of sympathy.

an5.44:4 “… My fried vegetable stalks are agreeable: may the Buddha please accept them from me out of sympathy.” So the Buddha accepted them out of sympathy.

an5.44:5 “… My boiled fine rice with the dark grains picked out, served with many soups and sauces is agreeable: may the Buddha please accept it from me out of sympathy.” So the Buddha accepted it out of sympathy.

an5.44:6 “… My cloths imported from Kāsi are agreeable: may the Buddha please accept them from me out of sympathy.” So the Buddha accepted them out of sympathy.

an5.44:7 “… My couch spread with woolen covers—shag-piled or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends is agreeable. But, sir, I know that this is not proper for the Buddha. However, this plank of sandalwood is worth over a thousand dollars. May the Buddha please accept it from me out of sympathy.” So the Buddha accepted it out of sympathy. And then the Buddha rejoiced with Ugga with these verses of appreciation:

an5.44:8 “The giver of the agreeable gets the agreeable, enthusiastically giving clothing, bedding, food and drink, and various requisites to those of sincere conduct.

an5.44:9 Knowing the perfected ones to be like a field for what’s given, offered and not held back, a true person gives what’s hard to give: the giver of the agreeable gets the agreeable.”

an5.44:10 And then the Buddha, having rejoiced with Ugga with these verses of appreciation, rose from his seat and left.

an5.44:11 Then, late at night, a glorious angel, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. The Buddha said to him, “Angel, I trust it is all you wished?” “Sir, it is indeed just as I wished.” Then the Buddha addressed Ugga in verse:

an5.44:12 “The giver of the agreeable gets the agreeable, the giver of the foremost gets the foremost, the giver of the excellent gets the excellent, the giver of the best gets the best.

an5.44:13 A person who gives the foremost, the excellent, the best: they’re long-lived and famous wherever they go.”

5. With King Muṇḍa

Overflowing Merit

an5.45:1 “Mendicants, there are these five kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to the Garden, ripening in happiness and leading to the Garden. They lead to what is likable, desirable, agreeable, to welfare and happiness.

an5.45:2 What five? When a mendicant enters and remains in a limitless immersion of the heart while using a robe …

an5.45:3 almsfood … lodging … bed and chair …

an5.45:4 medicines and supplies for the sick, the overflowing of merit for the donor is limitless … These are the five kinds of overflowing merit, overflowing goodness. They nurture happiness, and are conducive to the Garden, ripening in happiness, and leading to the Garden. They lead to what is likable, desirable, agreeable, to welfare and happiness.

an5.45:5 When a noble disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that this is the extent of their overflowing merit … that leads to happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

an5.45:6 It’s like trying to grasp how much water is in the ocean. It’s not easy to say: ‘This is how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are.’ It’s simply reckoned as an incalculable, immeasurable, great mass of water. In the same way, when a noble disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have: ‘This is how much this overflowing merit … leads to happiness.’ It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

an5.45:7 Hosts of people use the rivers, and though the rivers are many, all reach the great deep, the boundless ocean, the cruel sea that’s home to precious gems.

an5.45:8 So too, when a person gives food, drink, and clothes; and they’re a giver of beds, seats, and mats— the streams of merit reach that astute person, as the rivers bring their waters to the sea.”

5. With King Muṇḍa

Success

an5.46:1 “Mendicants, there are five accomplishments. What five? Accomplishment in faith, ethics, learning, generosity, and wisdom. These are the five accomplishments.”

5. With King Muṇḍa

Wealth

an5.47:1 “Mendicants, there are these five kinds of wealth. What five? The wealth of faith, ethics, learning, generosity, and wisdom.

an5.47:2 And what is the wealth of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humankind, awakened, blessed.’ This is called the wealth of faith.

an5.47:3 And what is the wealth of ethics? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. This is called the wealth of ethics.

an5.47:4 And what is the wealth of learning? It’s when a noble disciple is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically. This is called the wealth of learning.

an5.47:5 And what is the wealth of generosity? It’s when a noble disciple lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called the wealth of generosity.

an5.47:6 And what is the wealth of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the wealth of wisdom. These are the five kinds of wealth.

an5.47:7 Whoever has faith in the Realized One, unwavering and well grounded; whose ethical conduct is good, praised and loved by the noble ones;

an5.47:8 who has confidence in the Saṅgha, and correct view: they’re said to be prosperous, their life is not in vain.

an5.47:9 So let the wise devote themselves to faith, ethical behavior, confidence, and insight into the teaching, remembering the instructions of the Buddhas.”

5. With King Muṇḍa

Things That Cannot Be Had

an5.48:1 “Mendicants, there are five things that cannot be had by any ascetic or brahmin or angel or Satan or by anyone in the world. What five? That someone liable to old age should not grow old. That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …

an5.48:2 An unlearned ordinary person has someone liable to old age who grows old. But they don’t reflect on old age: ‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, pass away and are born, they all have someone liable to old age who grows old. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they sorrow and wail and lament, beating their breast and falling into confusion. This is called an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

an5.48:3 Furthermore, an unlearned ordinary person has someone liable to sickness … death … ending … perishing. But they don’t reflect on perishing: ‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, pass away and are born, they all have someone liable to perishing who perishes. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they sorrow and wail and lament, beating their breast and falling into confusion. This is called an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

an5.48:4 A learned noble disciple has someone liable to old age who grows old. So they reflect on old age: ‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, pass away and are born, they all have someone liable to old age who grows old. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they don’t sorrow and wail and lament, beating their breast and falling into confusion. This is called a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

an5.48:5 Furthermore, a learned noble disciple has someone liable to sickness … death … ending … perishing. So they reflect on perishing: ‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, pass away and are born, they all have someone liable to perishing who perishes. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they don’t sorrow and wail and lament, beating their breast and falling into confusion. This is called a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

an5.48:6 These are the five things that cannot be had by any ascetic or brahmin or angel or Satan or by anyone in the world.

an5.48:7 Sorrowing and lamenting doesn’t do even a little bit of good. When they know that you’re sad, your enemies are encouraged.

an5.48:8 When an astute person doesn’t waver <j>in the face of adversity, as they’re able to evaluate what’s beneficial, their enemies suffer, seeing that their normal expression doesn’t change.

an5.48:9 Prayers, recitations, fine sayings, or charity of woven rugs: if by means of any such things you benefit, then by all means keep doing them.

an5.48:10 But if you understand that ‘this good thing can’t be had by me or by anyone else’, you should accept it without sorrowing, thinking: ‘The deed is powerful. What can I do now?’”

5. With King Muṇḍa

The King of Kosala

an5.49:1 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side.

an5.49:2 Then a man went up to the king and whispered in his ear, “Your Majesty, Queen Mallikā has passed away.” When this was said, King Pasenadi was miserable and sad. He sat with his shoulders drooping, downcast, depressed, with nothing to say.

an5.49:3 Knowing this, the Buddha said to him, “Great king, there are five things that cannot be had by any ascetic or brahmin or angel or Satan or by anyone in the world. What five? That someone liable to old age should not grow old. … Sorrowing and lamenting doesn’t do even a little bit of good … ‘The deed is powerful. What can I do now?’”

5. With King Muṇḍa

With Nārada

an5.50:1 At one time Venerable Nārada was staying near Pāṭaliputta, in the Chicken Monastery. Now at that time King Muṇḍa’s dear and beloved Queen Bhaddā had just passed away. And since that time, the king did not bathe, anoint himself, eat his meals, or apply himself to his work. Day and night he brooded over Queen Bhaddā’s corpse. Then King Muṇḍa addressed Piyaka, the keeper of the treasury, “So, my good Piyaka, please place Queen Bhaddā’s corpse in an iron casket filled with oil. Then close it up with another casket, so that we can view Queen Bhaddā’s body even longer.” “Yes, Your Majesty,” replied Piyaka, and he did as the king instructed.

an5.50:2 Then it occurred to Piyaka, “King Muṇḍa’s dear and beloved Queen Bhaddā has passed away. Since then the king does not bathe, anoint himself, eat his meals, or apply himself to his work. Day and night he broods over Queen Bhaddā’s corpse. Now, what ascetic or brahmin might the king pay homage to, whose teaching could help the king give up sorrow’s arrow?”

an5.50:3 Then it occurred to Piyaka, “This Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ What if King Muṇḍa was to pay homage to Venerable Nārada? Hopefully when he hears Nārada’s teaching, the king could give up sorrow’s arrow.”

an5.50:4 Then Piyaka went to the king and said to him, “Your Majesty, this Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ What if Your Majesty was to pay homage to Venerable Nārada? Hopefully when you hear Nārada’s teaching, you could give up sorrow’s arrow.” “Well then, my good Piyaka, let Nārada know. For how on earth could one such as I presume to visit an ascetic or brahmin in my realm without letting them know beforehand?” “Yes, Your Majesty,” replied Piyaka. He went to Nārada, bowed, sat down to one side, and said to him,

an5.50:5 “Sir, King Muṇḍa’s dear and beloved Queen Bhaddā has passed away. And since she passed away, the king has not bathed, anointed himself, eaten his meals, or got his business done. Day and night he broods over Queen Bhaddā’s corpse. Sir, please teach the king so that, when he hears your teaching, he can give up sorrow’s arrow.” “Please, Piyaka, let the king come at his convenience.”

an5.50:6 Then Piyaka rose from his seat, bowed, and respectfully circled Venerable Nārada, keeping him on his right, before going to the king and saying, “Your Majesty, the request for an audience with Venerable Nārada has been granted. Please, Your Majesty, go at your convenience.” “Well then, my good Piyaka, harness the finest chariots.” “Yes, Your Majesty,” replied Piyaka. He did so, then told the king: “Your Majesty, the finest chariots are harnessed. Please, Your Majesty, go at your convenience.”

an5.50:7 Then King Muṇḍa mounted a fine carriage and, along with other fine carriages, set out in full royal pomp to see Venerable Nārada at the Chicken Monastery. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. Then the king went up to Nārada, bowed, and sat down to one side. Then Nārada said to him:

an5.50:8 “Great king, there are five things that cannot be had by any ascetic or brahmin or angel or Satan or by anyone in the world. What five? That someone liable to old age should not grow old. … That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …

an5.50:9 An unlearned ordinary person has someone liable to old age who grows old. But they don’t reflect on old age: ‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, pass away and are born. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they sorrow and wail and lament, beating their breast and falling into confusion. This is called an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

an5.50:10 Furthermore, an unlearned ordinary person has someone liable to sickness … death … ending … perishing. But they don’t reflect on perishing: ‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, pass away and are born. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they sorrow and wail and lament, beating their breast and falling into confusion. This is called an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.