an5.90:5 Furthermore, a mendicant trainee doesn’t get to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. They neglect retreat, and are not committed to internal serenity of heart. This is the fifth thing that leads to the decline of a mendicant trainee. These five things lead to the decline of a mendicant trainee.

an5.90:6 These five things don’t lead to the decline of a mendicant trainee. What five? Firstly, a mendicant trainee doesn’t have many duties and responsibilities, even though they are competent in many tasks. They don’t neglect retreat, and are committed to internal serenity of heart. This is the first thing that doesn’t lead to the decline of a mendicant trainee.

an5.90:7 Furthermore, a mendicant trainee doesn’t waste their day doing trivial work. They don’t neglect retreat, and are committed to internal serenity of heart. This is the second thing that doesn’t lead to the decline of a mendicant trainee.

an5.90:8 Furthermore, a mendicant trainee doesn’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson. They don’t neglect retreat, and are committed to internal serenity of heart. This is the third thing that doesn’t lead to the decline of a mendicant trainee.

an5.90:9 Furthermore, a mendicant trainee doesn’t enter the village too early or return too late in the day. They don’t neglect retreat, and are committed to internal serenity of heart. This is the fourth thing that doesn’t lead to the decline of a mendicant trainee.

an5.90:10 Furthermore, a mendicant trainee gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. They don’t neglect retreat, and are committed to internal serenity of heart. This is the fifth thing that doesn’t lead to the decline of a mendicant trainee. These five things don’t lead to the decline of a mendicant trainee.”

10. With Kakudha

Accomplishments (1st)

an5.91:1 “Mendicants, there are five accomplishments. What five? Accomplishment in faith, ethics, learning, generosity, and wisdom. These are the five accomplishments.”

10. With Kakudha

Accomplishment (2nd)

an5.92:1 “Mendicants, there are five accomplishments. What five? Accomplishment in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. These are the five accomplishments.”

10. With Kakudha

Declarations

an5.93:1 “Mendicants, there are five ways of declaring enlightenment. What five? One declares enlightenment out of stupidity and folly. Or because of corrupt wishes, being of wishful temperament. Or because of madness and mental disorder. Or out of overestimation. Or one declares enlightenment rightly. These are the five ways of declaring enlightenment.”

10. With Kakudha

Living Comfortably

an5.94:1 “Mendicants, there are these five ways of living comfortably. What five? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption … They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. These are the five ways of living comfortably.”

10. With Kakudha

Unshakable

an5.95:1 “Mendicants, a mendicant who has five things will soon penetrate the unshakable. What five? It’s when a mendicant has attained the textual analysis of meaning, text, definition, and eloquence, and they review the extent of their mind’s freedom. A mendicant who has these five things will soon penetrate the unshakable.”

10. With Kakudha

Remembering What You’ve Learned

an5.96:1 “Mendicants, a mendicant cultivating mindfulness of breathing who has five things will soon penetrate the unshakable. What five? It’s when a mendicant has few obligations and duties, and is unburdensome and contented with life’s necessities. They eat little, not devoted to filling their stomach. They are rarely drowsy, and are dedicated to wakefulness. They’re 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 entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. They review the extent of their mind’s freedom. A mendicant cultivating mindfulness of breathing who has these five things will soon penetrate the unshakable.”

10. With Kakudha

Talk

an5.97:1 “Mendicants, a mendicant developing mindfulness of breathing who has five things will soon penetrate the unshakable. What five? It’s when a mendicant has few concerns and duties, and is unburdensome and contented with life’s necessities. They eat little, not devoted to filling their stomach. They are rarely drowsy, and are dedicated to wakefulness. They get to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. They review the extent of their mind’s freedom. A mendicant developing mindfulness of breathing who has these five things will soon penetrate the unshakable.”

10. With Kakudha

In the Wilderness

an5.98:1 “Mendicants, a mendicant practicing mindfulness of breathing who has five things will soon penetrate the unshakable. What five? It’s when a mendicant has few obligations and duties, and is unburdensome and contented with life’s necessities. They eat little, not devoted to filling their stomach. They are rarely drowsy, and are dedicated to wakefulness. They live in the wilderness, in remote lodgings. They review the extent of their mind’s freedom. A mendicant practicing mindfulness of breathing who has these five things will soon penetrate the unshakable.”

10. With Kakudha

The Lion

an5.99:1 “Mendicants, toward evening the lion, king of beasts, emerges from his den, yawns, surveys the four quarters, and roars his lion’s roar three times. Then he sets out on the hunt. If he strikes an elephant, he does it carefully, not carelessly. If he strikes a buffalo … a cow … a leopard … or any smaller creatures—even a hare or a cat—he does it carefully, not carelessly. Why is that? Thinking: ‘May I not lose my way.’

an5.99:2 ‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha. When the Realized One teaches Dhamma to an assembly, this is his lion’s roar. When the Realized One teaches the monks … nuns … laymen … laywomen … or ordinary people—even food-carriers and hunters—he teaches them carefully, not carelessly. Why is that? Because the Realized One has respect and reverence for the teaching.”

10. With Kakudha

With Kakudha

an5.100:1 So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery.

an5.100:2 Then an angel went up to Venerable Mahāmoggallāna, bowed, stood to one side, and said to him, “Sir, this fixed desire arose in Devadatta: ‘I shall lead the mendicant Saṅgha.’ And as that thought arose, Devadatta lost that psychic power.” That is what the angel said. Then he took his leave respectfully, before vanishing right there.

an5.100:3 Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and told him what had happened.

an5.100:5 “But Moggallāna, did you encompass the angel’s mind, and know that everything he says is correct and not otherwise?” “Indeed I did, sir.” “Mark these words, Moggallāna! Mark these words! Now that futile man Devadatta will expose himself by his own deeds.

an5.100:6 Moggallāna, there are these five teachers found in the world. What five? Firstly, some teacher with impure conduct claims: ‘I am pure in ethics. My ethical conduct is pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure ethical conduct, but claims to be ethically pure. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s conduct, and the teacher expects them to do so.

an5.100:7 Furthermore, some teacher with impure livelihood claims: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure livelihood, but claims to have pure livelihood. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s livelihood, and the teacher expects them to do so.

an5.100:8 Furthermore, some teacher with impure teaching claims: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure teaching, but claims to have pure teaching. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s teaching, and the teacher expects them to do so.

an5.100:9 Furthermore, some teacher with impure answers claims: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure answers, but claims to have pure answers. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s answers, and the teacher expects them to do so.

an5.100:10 Furthermore, some teacher with impure knowledge and vision claims: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure knowledge and vision, but claims to have pure knowledge and vision. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s knowledge and vision, and the teacher expects them to do so. These are the five teachers found in the world.

an5.100:11 But Moggallāna, I have pure ethical conduct, and I claim: ‘I am pure in ethical conduct. My ethical conduct is pure, bright, uncorrupted.’ My disciples don’t cover up my conduct, and I don’t expect them to. I have pure livelihood, and I claim: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’ My disciples don’t cover up my livelihood, and I don’t expect them to. I have pure teaching, and I claim: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’ My disciples don’t cover up my teaching, and I don’t expect them to. I have pure answers, and I claim: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’ My disciples don’t cover up my answers, and I don’t expect them to. I have pure knowledge and vision, and I claim: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’ My disciples don’t cover up my knowledge and vision, and I don’t expect them to.”

11. Living Comfortably

Assurance

an5.101:1 “Mendicants, these five qualities make a trainee self-assured. What five? It’s when a mendicant is faithful, ethical, learned, energetic, and wise.

an5.101:2 A person of faith doesn’t have the insecurities of someone who lacks faith. So this quality makes a trainee self-assured.

an5.101:3 An ethical person doesn’t have the insecurities of someone who is unethical. So this quality makes a trainee self-assured.

an5.101:4 A learned person doesn’t have the insecurities of a person of little learning. So this quality makes a trainee self-assured.

an5.101:5 An energetic person doesn’t have the insecurities of a lazy person. So this quality makes a trainee self-assured.

an5.101:6 A wise person doesn’t have the insecurities of someone who is witless. So this quality makes a trainee self-assured. These are the five qualities that make a trainee self-assured.”

11. Living Comfortably

Suspected

an5.102:1 “Mendicants, even if a monk is of impeccable character, he might be suspected and distrusted as a ‘bad monk’ for five reasons.

an5.102:2 What five? It’s when a monk resorts to prostitutes, widows, voluptuous girls, eunuchs, or nuns for alms.

an5.102:3 Even if a monk is of impeccable character, he might be suspected and distrusted as a ‘bad monk’ for these five reasons.”

11. Living Comfortably

A Master Thief

an5.103:1 “Mendicants, a master thief with five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery. What five? A master thief relies on rough ground, on thick cover, and on the powerful; they pay bribes, and they act alone.

an5.103:2 And how does a master thief rely on rough ground? It’s when a master thief relies on inaccessible riverlands or rugged mountains. That’s how a master thief relies on rough ground.

an5.103:3 And how does a master thief rely on thick cover? It’s when a master thief relies on thick grass, thick trees, a blind spot, or a large forest grove. That’s how a master thief relies on thick cover.

an5.103:4 And how does a master thief rely on the powerful? It’s when a master thief relies on rulers or their chief ministers. They think: ‘If anyone accuses me of anything, these rulers or their chief ministers will speak in my defense in the case.’ And that’s exactly what happens. That’s how a master thief relies on the powerful.

an5.103:5 And how does a master thief pay bribes? It’s when a master thief is rich, affluent, and wealthy. They think: ‘If anyone accuses me of anything, I’ll settle it with a bribe.’ And that’s exactly what happens. That’s how a master thief pays bribes.

an5.103:6 And how does a master thief act alone? It’s when a master thief carries out robbery all alone. Why is that? So that their secret plans are not leaked to others. That’s how a master thief acts alone.

an5.103:7 A master thief with these five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.

an5.103:8 In the same way, when a bad mendicant has five qualities, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What five? A bad mendicant relies on rough ground, on thick cover, and on the powerful; they pay bribes, and they act alone.

an5.103:9 And how does a bad mendicant rely on rough ground? It’s when a bad mendicant has unethical conduct by way of body, speech, and mind. That’s how a bad mendicant relies on rough ground.

an5.103:10 And how does a bad mendicant rely on thick cover? It’s when a bad mendicant has wrong view, he’s attached to an extremist view. That’s how a bad mendicant relies on thick cover.

an5.103:11 And how does a bad mendicant rely on the powerful? It’s when a bad mendicant relies on rulers or their chief ministers. They think: ‘If anyone accuses me of anything, these rulers or their chief ministers will speak in my defense in the case.’ And that’s exactly what happens. That’s how a bad mendicant relies on the powerful.

an5.103:12 And how does a bad mendicant pay bribes? It’s when a bad mendicant receives robes, almsfood, lodgings, and medicines and supplies for the sick. They think: ‘If anyone accuses me of anything, I’ll settle it with a bribe.’ And that’s exactly what happens. That’s how a bad mendicant pays bribes.

an5.103:13 And how does a bad mendicant act alone? It’s when a bad mendicant dwells alone in the borderlands. They visit families there to acquire material things. That’s how a bad mendicant acts alone.

an5.103:14 When a bad mendicant possesses these five qualities, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.”

11. Living Comfortably

A Delicate Ascetic of Ascetics

an5.104:1 “Mendicants, a mendicant with five qualities is a delicate ascetic of ascetics.

an5.104:2 What five? It’s when a mendicant usually uses only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation. When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. And they are usually presented with agreeable things by them, rarely with disagreeable ones. They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of themselves, by exertion, or as the result of past deeds—usually don’t come up. They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. And they realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. A mendicant with these five qualities is a delicate ascetic of ascetics.

an5.104:3 And if anyone should be rightly called a delicate ascetic of ascetics, it’s me. For I usually use only what I’ve been invited to accept. When living with other mendicants, I am usually treated agreeably by them. And I usually present them with agreeable things. I’m healthy. I get the four absorptions when I want, without trouble or difficulty. And I’ve realized the undefiled freedom of heart and freedom by wisdom … in this very life …

an5.104:4 So if anyone should be rightly called a delicate ascetic of ascetics, it’s me.”

11. Living Comfortably

Living Comfortably

an5.105:1 “Mendicants, there are these five ways of living comfortably. What five? It’s when a mendicant consistently treats their spiritual companions with kindness by way of body, speech, and mind, both in public and in private. They live according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering. These are the five ways of living comfortably.”

11. Living Comfortably

With Ānanda

an5.106:1 At one time the Buddha was staying near Kosambī in Ghosita’s monastery. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,

an5.106:2 “Sir, how could a mendicant live comfortably while staying in a monastic community?” “It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical. That’s how a mendicant could live comfortably while staying in a monastic community.”

an5.106:3 “But sir, could there be another way for a mendicant to live comfortably while staying in a monastic community?” “There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical. And they watch themselves, but don’t watch others. That’s how a mendicant could live comfortably while staying in a monastic community.”

an5.106:4 “But sir, could there be another way for a mendicant to live comfortably while staying in a monastic community?” “There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical. And they watch themselves, but don’t watch others. And they’re not well-known, but aren’t bothered by that. That’s how a mendicant could live comfortably while staying in a monastic community.”

an5.106:5 “But sir, could there be another way for a mendicant to live comfortably while staying in a monastic community?” “There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical. And they watch themselves, but don’t watch others. And they’re not well-known, but aren’t bothered by that. And they get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. That’s how a mendicant could live comfortably while staying in a monastic community.”

an5.106:6 “But sir, might there be another way for a mendicant to live comfortably while staying in a monastic community?” “There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical. And they watch themselves, but don’t watch others. And they’re not well-known, but aren’t bothered by that. And they get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. And they realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. That’s how a mendicant could live comfortably while staying in a monastic community.

an5.106:7 And I say that there is no better or finer way of living comfortably than this.”

11. Living Comfortably

Ethics

an5.107:1 “Mendicants, a mendicant with five qualities is worthy of offerings made for God’s sake, worthy of hospitality, worthy of a religious donation, worthy of respectful greeting, and is the supreme field of merit for the world.

an5.107:2 What five? It’s when a mendicant is accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.

an5.107:3 A mendicant with these five qualities is worthy of offerings made for God’s sake, worthy of hospitality, worthy of a religious donation, worthy of respectful greeting, and is the supreme field of merit for the world.”

11. Living Comfortably

An adept

an5.108:1 “Mendicants, a mendicant with five qualities is worthy of offerings made for God’s sake, worthy of hospitality, worthy of a religious donation, worthy of respectful greeting, and is the supreme field of merit for the world.

an5.108:2 What five? It’s when they have the entire spectrum of the adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. A mendicant with these five qualities … is the supreme field of merit for the world.”

11. Living Comfortably

All Four Quarters

an5.109:1 “Mendicants, a mendicant with five qualities is at ease in any quarter. What five? It’s when mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They’re 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 entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. They’re content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. A mendicant with these five qualities is at ease in any quarter.”

11. Living Comfortably

Wilderness

an5.110:1 “Mendicants, when a mendicant has five qualities they’re ready to frequent remote lodgings in the wilderness and the forest. What five? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They’re 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. They live with energy roused up. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. When a mendicant possesses these five qualities they’re ready to frequent remote lodgings in the wilderness and the forest.”

12. At Andhakavinda

Visiting Families

an5.111:1 “Mendicants, a mendicant with five qualities who visits families is disliked and disagreeable, not respected or admired. What five? They act as though they're familiar with people they hardly know. They give away things they don’t own. They over-associate with close friends. They whisper in the ear. And they ask for too much. A mendicant with these five qualities who visits families is disliked and disagreeable, not respected or admired.

an5.111:2 A mendicant with five qualities who visits families is dear and beloved, respected and admired. What five? They don’t act as though they're familiar with people they hardly know. They don’t give away things they don’t own. They don’t over-associate with close friends. They don’t whisper in the ear. And they don’t ask for too much. A mendicant with these five qualities who visits families is dear and beloved, respected and admired.”

12. At Andhakavinda

A Second Monk

an5.112:1 “Mendicants, you shouldn’t take a second monk with five qualities. What five? They walk too far away or too close behind. They don’t take your bowl when it’s full. They don’t warn you when your speech is bordering on an offense. They keep on interrupting while you’re speaking. And they’re witless, dull, and idiotic. You shouldn’t take a second monk these five qualities.

an5.112:2 You should take a second monk with five qualities. What five? They don’t walk too far away or too close behind. They take your bowl when it is full. They warn you when your speech is bordering on an offense. They don’t interrupt while you’re speaking. And they’re wise, bright, and clever. You should take a second monk with these five qualities.”

12. At Andhakavinda

Right Immersion

an5.113:1 “Mendicants, a mendicant who has five qualities can’t enter and remain in right immersion. What five? It’s when a mendicant can’t endure sights, sounds, smells, tastes, and touches. A mendicant who possesses these five qualities can’t enter and remain in right immersion.

an5.113:2 A mendicant who has five qualities can enter and remain in right immersion. What five? It’s when a mendicant can endure sights, sounds, smells, tastes, and touches. A mendicant who possesses these five qualities can enter and remain in right immersion.”

12. At Andhakavinda

At Andhakavinda

an5.114:1 At one time the Buddha was staying in the land of the Magadhans at Andhakavinda. Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

an5.114:2 “Ānanda, those mendicants who are junior, recently gone forth, newly come to this teaching and training should be encouraged, supported, and established in five things. What five? They should be encouraged, supported, and established in restraint in the monastic code: ‘Reverends, please be ethical. Live restrained in the monastic code, conducting yourselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’