an5.195:4 Then those Licchavis clothed Piṅgiyānī with five hundred upper robes. And Piṅgiyānī clothed the Buddha with them.

an5.195:5 Then the Buddha said to the Licchavis: “Licchavis, the appearance of five treasures is rare in the world. What five? A Realized One, a perfected one, a fully awakened Buddha. A teacher of the teaching and training proclaimed by a Realized One. An individual who understands the teaching and training proclaimed by a Realized One. An individual who practices in line with the teaching. An individual who is grateful and thankful. The appearance of these five treasures is rare in the world.”

20. Brahmins

The Great Dreams

an5.196:1 “Mendicants, before his awakening five great dreams appeared to the Realized One, the perfected one, the fully awakened Buddha, when he was still not awake but intent on awakening. What five? This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea. This is the first great dream that appeared to the Realized One before his awakening.

an5.196:2 Next, a kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky. This is the second great dream that appeared to the Realized One before his awakening.

an5.196:3 Next, white caterpillars with black heads crawled up from his feet and covered his knees. This is the third great dream that appeared to the Realized One before his awakening.

an5.196:4 Next, four birds of different colors came from the four quarters. They fell at his feet, turning pure white. This is the fourth great dream that appeared to the Realized One before his awakening.

an5.196:5 Next, he walked back and forth on top of a big mountain of filth while remaining unsoiled. This is the fifth great dream that appeared to the Realized One before his awakening.

an5.196:6 Now, as to when, before his awakening, the Realized One, the perfected one, the fully awakened Buddha was still not awake but intent on awakening. This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea. This was fulfilled when the Buddha awakened to the perfect awakening. This was the first great dream that appeared to him while he was still not awakened.

an5.196:7 As to when a kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky. This was fulfilled when, after the teacher had awakened to the noble eightfold path, it was fully revealed among angels and humans. This was the second great dream that appeared to him while he was still not awakened.

an5.196:8 As to when white caterpillars with black heads crawled up from his feet and covered his knees. This was fulfilled when many white-clothed laypeople went for refuge to him for life. This was the third great dream that appeared to him while he was still not awakened.

an5.196:9 As to when four birds of different colors came from the four quarters. They fell at his feet, turning pure white. This was fulfilled when members of the four classes—aristocrats, brahmins, peasants, and menials—went forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One and realized supreme freedom. This was the fourth great dream that appeared to him while he was still not awakened.

an5.196:10 As to when he walked back and forth on top of a big mountain of filth while remaining unsoiled. This was fulfilled when the Realized One received robes, almsfood, lodgings, and medicines and supplies for the sick. And he used them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This was the fifth great dream that appeared to him while he was still not awakened.

an5.196:11 Before his awakening these five great dreams appeared to the Realized One, the perfected one, the fully awakened Buddha, when he was still not awake but intent on awakening.”

20. Brahmins

Obstacles to Rain

an5.197:1 “Mendicants, there are these five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse. What five? In the upper atmosphere the fire element flares up, which disperses the clouds. This is the first obstacle to rain, which the forecasters don’t know, and which their vision does not traverse.

an5.197:2 Furthermore, in the upper atmosphere the air element flares up, which disperses the clouds. This is the second obstacle to rain …

an5.197:3 Furthermore, a rebellious spirit receives water in his hand and discards it in the ocean. This is the third obstacle to rain …

an5.197:4 Furthermore, the angels of the rain clouds become negligent. This is the fourth obstacle to rain …

an5.197:5 Furthermore, humans become unprincipled. This is the fifth obstacle to rain, which the forecasters don’t know, and which their vision does not traverse. These are the five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse.”

20. Brahmins

Well-Spoken Words

an5.198:1 “Mendicants, speech that has five factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people. What five? It is speech that is timely, true, gentle, beneficial, and loving. Speech with these five factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.”

20. Brahmins

Families

an5.199:1 “When ethical renunciates come to a family, the people brim with much merit for five reasons. What five? When they see ethical renunciates coming to their family, the people bring up confidence in their hearts. At that time the family is practicing a path leading to heaven.

an5.199:2 When ethical renunciates come to their family, the people rise from their seats, bow down, and offer them a seat. At that time the family is practicing a path leading to honor in the life to come.

an5.199:3 When ethical renunciates come to their family, the people get rid of the stain of stinginess. At that time the family is practicing a path leading to being illustrious.

an5.199:4 When ethical renunciates come to their family, the people share what they have as best they can. At that time the family is practicing a path leading to great wealth.

an5.199:5 When ethical renunciates come to their family, the people ask questions and listen to the teachings. At that time the family is practicing a path leading to great wisdom. When ethical renunciates come to a family, the people brim with much merit for these five reasons.”

20. Brahmins

Elements of Escape

an5.200:1 “Mendicants, there are these five elements of escape. What five? Take a case where a mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided. But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling. This is how the escape from sensual pleasures is explained.

an5.200:2 Take another case where a mendicant focuses on ill will, but their mind does not leap forth … But when they focus on good will, their mind leaps forth … Their mind is in a good state … well detached from ill will. They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling. This is how the escape from ill will is explained.

an5.200:3 Take another case where a mendicant focuses on harming, but their mind does not leap forth … But when they focus on compassion, their mind leaps forth … Their mind is in a good state … well detached from harming. They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling. This is how the escape from harming is explained.

an5.200:4 Take another case where a mendicant focuses on form, but their mind does not leap forth … But when they focus on the formless, their mind leaps forth … Their mind is in a good state … well detached from forms. They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling. This is how the escape from forms is explained.

an5.200:5 Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided. But when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided. Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality. They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling. This is how the escape from substantial reality is explained.

an5.200:6 Delight in sensual pleasures, ill will, harming, form, and substantial reality don’t linger within them. That’s why they’re called a mendicant who is without underlying tendencies, who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering. These are the five elements of escape.”

21. With Kimbila

With Kimbila

an5.201:1 At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him: “What is the cause, sir, what is the reason why the true teaching does not last long after the final quenching of the Realized One?” “Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final quenching of the Realized One. This is the cause, this is the reason why the true teaching does not last long after the final quenching of the Realized One.”

an5.201:2 “What is the cause, sir, what is the reason why the true teaching does last long after the final quenching of the Realized One?” “Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final quenching of the Realized One. This is the cause, this is the reason why the true teaching does last long after the final quenching of the Realized One.”

21. With Kimbila

Listening to the Teaching

an5.202:1 “Mendicants, there are these five benefits of listening to the teaching. What five? You learn new things, clarify what you’ve learned, get over uncertainty, correct your views, and inspire confidence in your mind. These are the five benefits of listening to the teaching.”

21. With Kimbila

A Thoroughbred

an5.203:1 “Mendicants, a fine royal thoroughbred with five factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

an5.203:2 What five? Integrity, speed, tenderness, patience, and gentleness. A fine royal thoroughbred with these five factors is worthy of a king. … In the same way, a mendicant with five qualities is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world.

an5.203:3 What five? Integrity, speed, tenderness, patience, and gentleness. A mendicant with these five qualities is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world.”

21. With Kimbila

Powers

an5.204:1 “Mendicants, there are these five powers. What five? Faith, conscience, prudence, energy, and wisdom. These are the five powers.”

21. With Kimbila

Hard-heartedness

an5.205:1 “Mendicants, there are these five kinds of hard-heartedness. What five? Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness.

an5.205:2 Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness. These are the five kinds of hard-heartedness.”

21. With Kimbila

Shackles

an5.206:1 “Mendicants, there are these five shackles of the heart. What five? Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first shackle of the heart.

an5.206:2 Furthermore, a mendicant isn’t free of greed for the body … They’re not free of greed for form … They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying down, and drowsing … They lead the spiritual life hoping for a lofty rank among the angels, thinking: ‘By this precept or observance or fervent austerity or spiritual practice, may I attain such a rank!’ This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth shackle of the heart. These are the five shackles of the heart.”

21. With Kimbila

Porridge

an5.207:1 “Mendicants, there are these five benefits of porridge. What five? It wards off hunger, quenches thirst, settles the wind, cleans the bladder, and helps digestion. These are the five benefits of porridge.”

21. With Kimbila

Chew Sticks

an5.208:1 “Mendicants, there are these five drawbacks of not using chew sticks. What five? It’s not good for your eyes, you get bad breath, your taste-buds aren’t cleaned, bile and phlegm cover your food, and you lose your appetite. These are the five drawbacks of not using chew sticks.

an5.208:2 There are these five benefits of using chew sticks. What five? It’s good for your eyes, you don’t get bad breath, your taste-buds are cleaned, bile and phlegm don’t cover your food, and food agrees with you. These are the five benefits of using chew sticks.”

21. With Kimbila

The Sound of Singing

an5.209:1 “Mendicants, there are these five drawbacks in reciting with a drawn-out singing voice. What five? You relish the sound of your own voice. Others relish the sound of your voice. Householders complain: ‘These ascetics who follow the Sakyan, sing just like us!’ When you’re enjoying the melody, your immersion breaks up. Those who come after follow your example. These are the five drawbacks in reciting with a drawn-out singing voice.”

21. With Kimbila

Unmindful

an5.210:1 “Mendicants, there are these five drawbacks of falling asleep unmindful and unaware. What five? You sleep badly and wake miserably. You have bad dreams. The angels don’t protect you. And you emit semen. These are the five drawbacks of falling asleep unmindful and unaware.

an5.210:2 There are these five benefits of falling asleep mindful and aware. What five? You sleep at ease and wake happily. You don’t have bad dreams. The angels protect you. And you don’t emit semen. These are the five benefits of falling asleep mindful and aware.”

22. Abuse

An Abuser

an5.211:1 “Mendicants, a mendicant who abuses and insults their spiritual companions, denouncing the noble ones, can expect these five drawbacks. What five? They’re expelled, cut off, blocked out; or they commit a corrupt offense; or they contract a severe illness. They feel lost when they die. And when their body breaks up, after death, they are resurrected and sent to a place of loss, a bad place, hell. A mendicant who abuses and insults their spiritual companions, denouncing the noble ones, can expect these five drawbacks.”

22. Abuse

Starting Fights

an5.212:1 “Mendicants, a mendicant who starts fights, quarrels, disputes, debates, and disciplinary issues in the Saṅgha can expect five drawbacks. What five? They don’t achieve the unachieved. What they have achieved falls away. They get a bad reputation. They feel lost when they die. And when their body breaks up, after death, they are resurrected and sent to a place of loss, a bad place, hell. A mendicant who starts fights, quarrels, disputes, debates, and disciplinary issues in the Saṅgha can expect these five drawbacks.”

22. Abuse

Ethics

an5.213:1 “Mendicants, there are these five drawbacks for an unethical person because of their failure in ethics. What five? Firstly, an unethical person loses great wealth on account of negligence. This is the first drawback.

an5.213:2 Furthermore, an unethical person gets a bad reputation. This is the second drawback.

an5.213:3 Furthermore, an unethical person enters any kind of assembly unconfident and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback.

an5.213:4 Furthermore, an unethical person feels lost when they die. This is the fourth drawback.

an5.213:5 Furthermore, an unethical person, when their body breaks up, after death, is resurrected and sent to a place of loss, a bad place, hell. This is the fifth drawback. These are the five drawbacks for an unethical person because of their failure in ethics.

an5.213:6 There are these five benefits for an ethical person because of their accomplishment in ethics. What five? Firstly, an ethical person gains great wealth on account of diligence. This is the first benefit.

an5.213:7 Furthermore, an ethical person gets a good reputation. This is the second benefit.

an5.213:8 Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit.

an5.213:9 Furthermore, an ethical person dies not feeling lost. This is the fourth benefit.

an5.213:10 Furthermore, when an ethical person’s body breaks up, after death, they are resurrected and enter a good place, the Garden. This is the fifth benefit. These are the five benefits for an ethical person because of their accomplishment in ethics.”

22. Abuse

Someone Who Talks a Lot

an5.214:1 “Mendicants, there are these five drawbacks for an individual who talks a lot. What five? They use speech that’s false, backbiting, harsh, and nonsensical. When their body breaks up, after death, they are resurrected and sent to a place of loss, a bad place, hell. These are the five drawbacks for an individual who talks a lot.

an5.214:2 There are these five benefits for an individual who talks thoughtfully. What five? They don’t use speech that’s false, backbiting, harsh, and nonsensical. When their body breaks up, after death, they are resurrected and enter a good place, the Garden. These are the five benefits for an individual who talks thoughtfully.”

22. Abuse

Intolerance (1st)

an5.215:1 “Mendicants, there are these five drawbacks of intolerance. What five? You are disliked and disagreeable to most people. You have lots of enmity and many faults. You feel lost when you die. And when your body breaks up, after death, you are resurrected and sent to a place of loss, a bad place, hell. These are the five drawbacks to intolerance.

an5.215:2 There are these five benefits of tolerance. What five? You are liked and agreeable to most people. You have little enmity and few faults. You don’t feel lost when you die. And when your body breaks up, after death, you are resurrected and enter a good place, the Garden. These are the five benefits of tolerance.”

22. Abuse

Intolerance (2nd)

an5.216:1 “Mendicants, there are these five drawbacks of intolerance. What five? You are disliked and disagreeable to most people. You’re cruel and remorseful. You feel lost when you die. And when your body breaks up, after death, you are resurrected and sent to a place of loss, a bad place, hell. These are the five drawbacks to intolerance.

an5.216:2 There are these five benefits of tolerance. What five? You are liked and agreeable to most people. You’re neither cruel nor remorseful. You don’t feel lost when you die. And when your body breaks up, after death, you are resurrected and enter a good place, the Garden. These are the five benefits of tolerance.”

22. Abuse

Unimpressive Conduct (1st)

an5.217:1 “Mendicants, there are these five drawbacks of unimpressive conduct. What five? You blame yourself. After examination, sensible people criticize you. You get a bad reputation. You feel lost when you die. And when your body breaks up, after death, you are resurrected and sent to a place of loss, a bad place, hell. These are the five drawbacks of unimpressive conduct.

an5.217:2 There are these five benefits of impressive conduct. What five? You don’t blame yourself. After examination, sensible people praise you. You get a good reputation. You don’t feel lost when you die. And when the body breaks up, after death, you are resurrected and enter a good place, the Garden. These are the five benefits of impressive conduct.”

22. Abuse

Unimpressive Conduct (2nd)

an5.218:1 “Mendicants, there are these five drawbacks of unimpressive conduct. What five? You don’t inspire confidence in those without it. You cause some with confidence to change their minds. You don’t follow the Teacher’s instructions. Those who come after you follow your example. And your mind doesn’t become clear. These are the five drawbacks of unimpressive conduct.

an5.218:2 There are these five benefits of impressive conduct. What five? You inspire confidence in those without it. You increase confidence in those who have it. You follow the Teacher’s instructions. Those who come after you follow your example. And your mind becomes clear. These are the five benefits of impressive conduct.”

22. Abuse

Fire

an5.219:1 “Mendicants, there are these five drawbacks of a fire. What five? It’s bad for your eyes. It’s bad for your complexion. It makes you weak. It draws in groups. And it encourages low talk. These are the five drawbacks of a fire.”

22. Abuse

About Madhurā

an5.220:1 “Mendicants, there are these five drawbacks of Madhurā. What five? The ground is uneven and dusty, the hounds are fierce, the native spirits are vicious, and it’s hard to get almsfood. These are the five drawbacks of Madhurā.”

23. Long Wandering

Long Wandering (1st)

an5.221:1 “Mendicants, there are these five drawbacks for someone who likes long and aimless wandering. What five? You don’t learn new things. You don’t clarify what you’ve learned. You lack confidence in some things you have learned. You contract a severe illness. You don’t have any friends. These are the five drawbacks for someone who likes long and aimless wandering.

an5.221:2 There are these five benefits of a reasonable amount of wandering. What five? You learn new things. You clarify what you’ve learned. You have confidence in some things you have learned. You don’t contract severe illness. You have friends. These are the five benefits of a reasonable amount of wandering.”

23. Long Wandering

Long Wandering (2nd)

an5.222:1 “Mendicants, there are these five drawbacks for someone who likes long and aimless wandering. What five? You don’t achieve the unachieved. What you have achieved falls away. You lose confidence in some things you’ve achieved. You contract a severe illness. You don’t have any friends. These are the five drawbacks for someone who likes long and aimless wandering.

an5.222:2 There are these five benefits of a reasonable amount of wandering. What five? You achieve the unachieved. What you have achieved doesn’t fall away. You’re confident in some things you’ve achieved. You don’t contract severe illness. You have friends. These are the five benefits of a reasonable amount of wandering.”

23. Long Wandering

Overstaying

an5.223:1 “Mendicants, there are these five drawbacks of overstaying. What five? You have a lot of stuff and store it up. You have a lot of medicine and store it up. You have a lot of duties and responsibilities, and become capable in whatever needs to be done. You mix closely with laypeople and renunciates, socializing inappropriately like a layperson. And when you leave that monastery, you miss it. These are the five drawbacks of overstaying.

an5.223:2 There are these five benefits of staying for a reasonable length of time. What five? You don’t have a lot of stuff and store it up. You don’t have a lot of medicine and store it up. You don’t have a lot of duties and responsibilities, or become capable in whatever needs to be done. You don’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson. And when you leave that monastery, you don’t miss it. These are the five benefits of staying for a reasonable length of time.”

23. Long Wandering

Stingy

an5.224:1 “Mendicants, there are these five drawbacks of overstaying. What five? You become stingy with dwellings, families, material things, praise, and the teaching. These are the five drawbacks of overstaying.

an5.224:2 There are these five benefits of staying for a reasonable length of time. What five? You’re not stingy with dwellings, families, material things, praise, and the teaching. These are the five benefits of staying for a reasonable length of time.”

23. Long Wandering

Visiting Families (1st)

an5.225:1 “Mendicants, there are these five drawbacks of visiting families. What five? You fall into an offense for wandering without leave. You fall into an offense for sitting in a private place with someone of the opposite sex. You fall into an offense for sitting in a hidden place with someone of the opposite sex. You fall into an offense for teaching more than five or six sentences to someone of the opposite sex. You have a lot of sensual thoughts. These are the five drawbacks of visiting families.”

23. Long Wandering

Visiting Families (2nd)

an5.226:1 “Mendicants, there are these five drawbacks for a mendicant who visits families for too long, mixing closely with them. What five? You often see members of the opposite sex. Seeing them, you become close. Being so close, you become familiar. Being familiar, lust overcomes you. When your mind is swamped by lust, you can expect that you will lead the spiritual life dissatisfied, or commit one of the corrupt offenses, or resign the training and return to a lesser life. These are the five drawbacks for a mendicant who visits families for too long, mixing closely with them.”

23. Long Wandering

Riches

an5.227:1 “Mendicants, there are these five drawbacks of riches. What five? Fire, water, kings, thieves, and unloved heirs all take a share. These are the five drawbacks of riches.

an5.227:2 There are these five benefits of riches. What five? Riches enable you to make yourself happy and pleased, to make your mother and father; your children, partners, bondservants, workers, and staff, and your friends and colleagues happy and pleased, and to keep them all happy. And they enable you to establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven. These are the five benefits of riches.”

23. Long Wandering

Eating Late

an5.228:1 “Mendicants, there are these five drawbacks for a family who takes their meals late in the day. What five? When guests visit, they are not served on time. Charity for God's sake is not given on time. Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are not served on time. Bondservants, workers, and staff do their duties neglectfully. A meal eaten during the wrong period is not nutritious. These are the five drawbacks for a family who takes their meals late in the day.

an5.228:2 There are these five benefits for a family who takes their meals at a proper time. What five? When guests visit, they are served on time. Charity for God's sake is given on time. Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are served on time. Bondservants, workers, and staff do their duties attentively. A meal eaten during the proper period is nutritious. These are the five benefits for a family who takes their meals at a proper time.”

23. Long Wandering

Black Cobras (1st)

an5.229:1 “Mendicants, there are these five drawbacks of a black cobra. What five? It’s filthy, stinking, cowardly, frightening, and treacherous. These are the five dangers of a black cobra.

an5.229:2 In the same way there are these five drawbacks of a lady. What five? She’s filthy, stinking, cowardly, frightening, and treacherous. These are the five drawbacks of a lady.”

23. Long Wandering

Black Cobras (2nd)

an5.230:1 “Mendicants, there are these five drawbacks of a black cobra. What five? It’s irritable, acrimonious, venomous, fork-tongued, and treacherous. These are the five dangers of a black cobra.