an5.50:11 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 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 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.

an5.50:12 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 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 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.

an5.50:13 These are the five things that cannot be had by any ascetic or brahmin or angel or Satan or by anyone in the world.

an5.50:14 Sorrowing and lamenting doesn’t do even a little bit of good. When they know that you’re sad, your enemies are encouraged.

an5.50:15 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.

an5.50:16 Chants, recitations, fine sayings, or charity of woven rugs: if by means of any such things you benefit, then by all means keep doing them.

an5.50:17 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?’”

an5.50:18 When he said this, King Muṇḍa said to Venerable Nārada, “Sir, what is the name of this exposition of the teaching?” “Great king, this exposition of the teaching is named ‘Pulling Out Sorrow’s Arrow’.” “Indeed, sir, this is the pulling out of sorrow’s arrow! Hearing this exposition of the teaching, I’ve given up sorrow’s arrow.”

an5.50:19 Then King Muṇḍa addressed Piyaka, the keeper of the treasury, “Well then, my good Piyaka, cremate Queen Bhaddā’s corpse and build a monument. From this day forth, I will bathe, anoint myself, eat my meals, and apply myself to my work.”

6. Hindrances

Obstacles

an5.51:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

an5.51:2 “Mendicants, there are these five obstacles and hindrances, parasites of the mind that weaken wisdom. What five? Sensual desire … Ill will … Dullness and drowsiness … Restlessness and remorse … Doubt … These are the five obstacles and hindrances, parasites of the mind that weaken wisdom.

an5.51:3 Take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It is quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. But then a man would open channels on both sides, so the mid-river current would be dispersed, displaced, and separated. The river would no longer flow swiftly, going far, carrying all before it. In the same way, take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It is not possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.

an5.51:4 Take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. But then a man would close up the channels on both sides, so the mid-river current would not be dispersed, displaced, and separated. The river would keep flowing swiftly for a long way, carrying all before it. In the same way, take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.”

6. Hindrances

A Heap of the Unskillful

an5.52:1 “Mendicants, rightly speaking, you’d call the five hindrances a ‘heap of the unskillful’. For these five hindrances are entirely a heap of the unskillful. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’. For these five hindrances are entirely a heap of the unskillful.”

6. Hindrances

Factors That Support Meditation

an5.53:1 “Mendicants, there are these five factors that support meditation. What five? It’s when a mendicant 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.’ They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. These are the five factors that support meditation.”

6. Hindrances

Times Good for Meditation

an5.54:1 “Mendicants, there are five times that are not good for meditation. What five? Firstly, a mendicant is old, overcome with old age. This is the first time that’s not good for meditation.

an5.54:2 Furthermore, a mendicant is sick, overcome by sickness. This is the second time that’s not good for meditation.

an5.54:3 Furthermore, there’s a famine, a bad harvest, so it’s hard to get almsfood, and not easy to keep going by collecting alms. This is the third time that’s not good for meditation.

an5.54:4 Furthermore, there’s peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere. This is the fourth time that’s not good for meditation.

an5.54:5 Furthermore, there’s a schism in the Saṅgha. When the Saṅgha is split, they abuse, insult, block, and forsake each other. This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds. This is the fifth time that’s not good for meditation. These are the five times that are not good for meditation.

an5.54:6 There are five times that are good for meditation. What five? Firstly, a mendicant is a youth, young, with pristine black hair, blessed with youth, in the prime of life. This is the first time that’s good for meditation.

an5.54:7 Furthermore, they are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. This is the second time that’s good for meditation.

an5.54:8 Furthermore, there’s plenty of food, a good harvest, so it’s easy to get almsfood, and easy to keep going by collecting alms. This is the third time that’s good for meditation.

an5.54:9 Furthermore, people live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes. This is the fourth time that’s good for meditation.

an5.54:10 Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without dispute, with one recitation. When the Saṅgha is in harmony, they don’t abuse, insult, block, or forsake each other. This inspires confidence in those without it, and increases confidence in those who have it. This is the fifth time that’s good for meditation. These are the five times that are good for meditation.”

6. Hindrances

Mother and Son

an5.55:1 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now, at that time a mother and son had both entered the rainy season residence at Sāvatthī, as a monk and a nun. They wanted to see each other often. The mother wanted to see her son often, and the son his mother. Seeing each other often, they became close. Being so close, they became familiar. And being familiar, lust overcame them. With their minds swamped by lust, without resigning the training and declaring their inability to continue, they had sex.

an5.55:2 Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.

an5.55:3 “Mendicants, how could that futile man imagine that a mother cannot lust for her son, or that a son cannot lust for his mother? Compared to the sight of a woman, I do not see a single sight that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary from the yoke. Sentient beings are lustful, greedy, tied, infatuated, and attached to the sight of a woman. They sorrow for a long time under the sway of a woman’s sight.

an5.55:4 Compared to the sound … smell … taste … touch of a woman, I do not see a single touch that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary from the yoke. Sentient beings are lustful, greedy, tied, infatuated, and attached to the touch of a woman. They sorrow for a long time under the sway of a woman’s touch.

an5.55:5 When a woman walks, she occupies a man’s mind. When a woman stands … sits … lies down … laughs … speaks … sings … cries … is injured, she occupies a man’s mind. Even when a woman is dead, she occupies a man’s mind. For if anyone should be rightly called ‘an all-round snare of Satan’, it’s ladies.

an5.55:6 You might chat with someone who has knife in hand. You might even chat with a goblin. You might sit close by a viper, whose bite would take your life. But never should you chat one on one with a lady.

an5.55:7 They captivate the unmindful with a glance and a smile. Or scantily clad, they speak charming words. It’s not good to sit with such a person, even if she’s injured or dead.

an5.55:8 These five kinds of sensual stimulation are apparent in a woman’s body: sights, sounds, tastes, smells, and touches so delightful.

an5.55:9 Those swept away by the flood of sensual pleasures, not comprehending them, are governed by wandering astray— time and destination, and life after life.

an5.55:10 But those who fully understand sensual pleasures live fearing nothing from any quarter. They are those in the world who’ve crossed over, having reached the ending of defilements.”

6. Hindrances

Mentor

an5.56:1 Then a mendicant went up to his own mentor, and said, “Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.”

an5.56:2 Then that mendicant took his protégé to the Buddha, bowed, sat down to one side, and said to him, “Sir, this mendicant says this: ‘Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.’”

an5.56:3 “That’s how it is, mendicant, when your sense doors are unguarded, you eat too much, you’re not dedicated to wakefulness, you’re unable to discern skillful qualities, and you don’t pursue the development of the qualities on the side of awakening in the evening and toward dawn. Your body feels like it’s drugged. You’re disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill your mind. You lead the spiritual life dissatisfied, and have doubts about the teachings. So you should train like this: ‘I will guard my sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities on the side of awakening in the evening and toward dawn.’ That’s how you should train.”

an5.56:4 When that mendicant had been given this advice by the Buddha, he rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “The trial of this life is over; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And that mendicant became one of the perfected.

an5.56:5 When that mendicant had attained perfection, he went up to his own mentor, and said, “Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill my mind. I lead the spiritual life satisfied, and have no doubts about the teachings.” Then that mendicant took his protégé to the Buddha, bowed, sat down to one side, and said to him, “Sir, this mendicant says this: ‘Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill my mind. I lead the spiritual life satisfied, and have no doubts about the teachings.’”

an5.56:6 “That’s how it is, mendicant, when your sense doors are guarded, you’re moderate in eating, you’re dedicated to wakefulness, you’re able to discern skillful qualities, and you pursue the development of the qualities on the side of awakening in the evening and toward dawn. Your body doesn’t feel like it’s drugged. You’re not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill your mind. You lead the spiritual life satisfied, and have no doubts about the teachings. So you should train like this: ‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities on the side of awakening in the evening and toward dawn.’ That’s how you should train.”

6. Hindrances

Subjects for Regular Reviewing

an5.57:1 “Mendicants, a woman or a man, a layperson or a renunciate should often review these five subjects. What five? ‘I am liable to grow old, I am not exempt from old age.’ A woman or a man, a layperson or a renunciate should often review this. ‘I am liable to get sick, I am not exempt from sickness.’ … ‘I am liable to die, I am not exempt from death.’ … ‘I must be parted and separated from all I hold dear and beloved.’ … ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. I shall be the heir of whatever deeds I do, whether good or bad.’ A woman or a man, a layperson or a renunciate should often review this.

an5.57:2 What is the advantage for a woman or a man, a layperson or a renunciate of often reviewing this: ‘I am liable to grow old, I am not exempt from old age’? There are sentient beings who, intoxicated with the vanity of youth, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up the vanity of youth, or at least reduce it. This is the advantage for a woman or a man, a layperson or a renunciate of often reviewing this: ‘I am liable to grow old, I am not exempt from old age’.

an5.57:3 What is the advantage of often reviewing this: ‘I am liable to get sick, I am not exempt from sickness’? There are sentient beings who, drunk on the vanity of health, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up the vanity of health, or at least reduce it. This is the advantage of often reviewing this: ‘I am liable to get sick, I am not exempt from sickness’.

an5.57:4 What is the advantage of often reviewing this: ‘I am liable to die, I am not exempt from death’? There are sentient beings who, drunk on the vanity of life, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up the vanity of life, or at least reduce it. This is the advantage of often reviewing this: ‘I am liable to die, I am not exempt from death’.

an5.57:5 What is the advantage of often reviewing this: ‘I must be parted and separated from all I hold dear and beloved’? There are sentient beings who, aroused by desire and lust for their dear and beloved, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up desire and lust for their dear and beloved, or at least reduce it. This is the advantage of often reviewing this: ‘I must be parted and separated from all I hold dear and beloved’.

an5.57:6 What is the advantage of often reviewing like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. I shall be the heir of whatever deeds I do, whether good or bad’? There are sentient beings who do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up bad conduct, or at least reduce it. This is the advantage for a woman or a man, a layperson or a renunciate of often reviewing like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. I shall be the heir of whatever deeds I do, whether good or bad.’

an5.57:7 Then that noble disciple reflects: ‘It’s not just me who is liable to grow old, not being exempt from old age. For all sentient beings grow old according to their nature, as long as they come and go, pass away and are born.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

an5.57:8 ‘It’s not just me who is liable to get sick, not being exempt from sickness. For all sentient beings get sick according to their nature, as long as they come and go, pass away and are born.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

an5.57:9 ‘It’s not just me who is liable to die, not being exempt from death. For all sentient beings die according to their nature, as long as they come and go, pass away and are born.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

an5.57:10 ‘It’s not just me who must be parted and separated from all I hold dear and beloved. For all sentient beings must be parted and separated from all they hold dear and beloved, as long as they come and go, pass away and are born.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

an5.57:11 ‘It’s not just me who shall be the owner of my deeds and heir to my deeds. For all sentient beings shall be the owners of their deeds and heirs to their deeds, as long as they come and go, pass away and are born.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

an5.57:12 For others, sickness is natural, and so are old age and death. Though this is how their nature is, ordinary people feel disgusted.

an5.57:13 If I were to be disgusted with creatures whose nature is such, it would not be appropriate for me, since my life is just the same.

an5.57:14 Living in such a way, I understood the truth without attachments. I mastered all vanities— of health, of youth,

an5.57:15 and even of life— seeing renunciation as sanctuary. Zeal sprang up in me as I looked to extinguishment.

an5.57:16 Now I’m unable to indulge in sensual pleasures; there’s no turning back, I’m committed to the spiritual life.”

6. Hindrances

The Licchavi Youths

an5.58:1 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, entered Vesālī for alms. Then after the meal, on his return from almsround, he plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation.

an5.58:2 Now at that time several Licchavi youths took strung bows and, escorted by a pack of hounds, were going for a walk in the Great Wood when they saw the Buddha seated at the root of a tree. When they saw him, they put down their strung bows, dispatched their hounds to one side, and went up to him. They bowed and silently paid homage to the Buddha with cupped palms.

an5.58:3 Now at that time Mahānāma the Licchavi was going for a walk in the Great Wood when he saw those Licchavi youths silently paying homage to the Buddha with cupped palms. Seeing this, he went up to the Buddha, bowed, sat down to one side, and expressed this heartfelt sentiment, “They will become Vajjis! They will become Vajjis!”

an5.58:4 “But Mahānāma, why do you say that they will become Vajjis?” “Sir, these Licchavi youths are violent, harsh, and brash. Whenever sweets are left out for families—sugarcane, jujube fruits, pancakes, pies, or fritters—they filch them and eat them up. And they hit women and girls of good families on their backs. But now they’re silently paying homage to the Buddha with cupped palms.”

an5.58:5 “Mahānāma, you can expect only growth, not decline, when you find five qualities in any gentleman—whether he’s an anointed aristocratic king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan.

an5.58:6 What five? Firstly, a gentleman uses his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—to honor, respect, esteem, and venerate his mother and father. Honored in this way, his mother and father love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by his mother and father, you can expect only growth, not decline.

an5.58:7 Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate his wives and children, bondservants, workers, and staff. Honored in this way, his wives and children, bondservants, workers, and staff love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by his wives and children, bondservants, workers, and staff, you can expect only growth, not decline.

an5.58:8 Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate those who work the neighboring fields, and those he does business with. Honored in this way, those who work the neighboring fields, and those he does business with love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by those who work the neighboring fields, and those he does business with, you can expect only growth, not decline.

an5.58:9 Furthermore, a gentleman uses his legitimate wealth to make charitable offerings for God’s sake. Seeing this, the angels love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by the angels, you can expect only growth, not decline.

an5.58:10 Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate ascetics and brahmins. Honored in this way, ascetics and brahmins love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by ascetics and brahmins, you can expect only growth, not decline.

an5.58:11 You can expect only growth, not decline, when you find these five qualities in any gentleman— whether he’s an anointed aristocratic king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan.

an5.58:12 He’s always dutiful to his mother and father, and for the good of his wives and children. He looks after those in his household, and those dependent on him for their livelihood.

an5.58:13 A bountiful and ethical person looks after the welfare of relatives— both those who have passed away, and those alive at present.

an5.58:14 While living at home, an astute person uses legitimate means to give rise to joy for ascetics, brahmins, and also the angels.

an5.58:15 Having done good, he’s venerable and praiseworthy. They praise him in this life, and he departs to rejoice in the Garden.”

6. Hindrances

Gone Forth When Old (1st)

an5.59:1 “Mendicants, it’s hard to find someone gone forth when old who has five qualities. What five? It’s hard to find someone gone forth when old who is sophisticated, well-mannered, and learned, who can teach Dhamma, and has memorized the monastic law. It’s hard to find someone gone forth when old who possesses these five qualities.”

6. Hindrances

Gone Forth When Old (2nd)

an5.60:1 “Mendicants, it’s hard to find someone gone forth when old who has five qualities. What five? It’s hard to find someone gone forth when old who is easy to admonish, retains what they learn, and learns respectfully, who can teach the Dhamma, and has memorized the monastic law. It’s hard to find someone gone forth when old who possesses these five qualities.”

7. Perceptions

Perceptions (1st)

an5.61:1 “Mendicants, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination. What five? The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world. These five perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.”

7. Perceptions

Perceptions (2nd)

an5.62:1 “Mendicants, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination. What five? The perceptions of impermanence, not-self, death, repulsiveness of food, and dissatisfaction with the whole world. These five perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.”

7. Perceptions

Growth (1st)