The Compilation

Fives

There are, friends, five-part Dhammas
consummately taught by the Bhagava,
that #1-Consummately-Awakened-One,
an Arahant who knows and sees.
In this situation,
let us all gather together as one,
undivided,
so that this Best of Lives
will stay on track
and stand for a long time
as a benefit to the many,
as a pleasure for the many,
out of compassion for the world,
for the benefit and pleasure of dieties and man.
What are these fives?

The five piles:

The materiality pile,
the sense experience pile,
the perception pile,
the confounding pile,
the consciousness pile.

Five piles of bindups:

The bound-up-in-materiality pile,
the bound-up-in-sense-experience pile,
the bound-up-in-perception pile,
the bound-up-in-confounding pile,
the bound-up-in-consciousness pile.

Five strings of pleasure:

Eye-consciousness of shapes that are wished for, enjoyable, pleasing, appearing friendly, connected with desire and lust.

Ear-consciousness of sounds that are wished for, enjoyable, pleasing, appearing friendly, connected with desire and lust.

Nose-consciousness of scents that are wished for, enjoyable, pleasing, appearing friendly, connected with desire and lust.

Tongue-consciousness of tastes that are wished for, enjoyable, pleasing, appearing friendly, connected with desire and lust.

Body-consciousness of touches that are wished for, enjoyable, pleasing, appearing friendly, connected with desire and lust.

Five destinations:

Hell,
the womb of an animal,
the ghostly-garb,
as man,
as diety.

Five sorts of snobbery:

Snobbery with regard to residence,
snobbery with regard to birth,
snobbery with regard to wealth and possessions,
snobbery with regard to race or appearance,
snobbery with regard to Dhamma.

Five obstructions:

The obstruction that is wanting;
the obstruction that is anger;
the obstruction that is lazy-ways-and-inertia;
the obstruction that is fear-and-trembling,
the obstruction that is doubt.

Five attachments to the lower rebirths:

One-truth-view,
vascillation,
attachment to trust in ethics and rituals,
pleasure-wishing,
anger.

Five attachments to the higher rebirths:

Lust for material things,
lust for immaterial things,
pride,
fear,
blindness.

Five paths laid down for the seeker:

Abstenance from assault on breathing beings,
abstenance from taking what is not given,
abstenance from sensual miscoduct,
abstenance from deceitful speechifying,
abstenance from drinking intoxicating drinks that engender carelessness.

Five situations that cannot happen:

It cannot happen, friends, that in a beggar, one who has left behind the no-goods, there is intentional deprivation of the life of a breating being.

It cannot happen, friends, that in a beggar, one who has left behind the no-goods, there is taking what has not been given in such a way as to constitute theft.

It cannot happen, friends, that in a beggar, one who has left behind the no-goods, there could be indulgence in sucha thing as sexual intercourse.

It cannot happen, friends, that in a beggar, one who has left behind the no-goods, there is deliberate false speech.

It cannot happen, friends, that in a beggar, one who has left behind the no-goods, there is the storing-up of desirable eatables suchas was done in the prior life as a layman.

Five distortions:

Distortion caused by kinfolk,
distortion caused by wealth,
distortion caused by disease,
distortion caused by values,
distortion caused by view.

It is not because of distortion caused by kinfolk, distortion caused by wealth or distortion caused by disease, friends, that beings upon the break-up of the body after death rise up reborn suffering in the pits, punished in Niraya;
it is because of distortion caused by values and distortion caused by view, friends that beings upon the breakup of the body after death rise up reborn suffering in the pits, punished in Niraya.

Five smooth paths:

The smooth path caused by kinfolk,
the smooth path caused by wealth,
the smooth path caused by health,
the smooth path caused by values,
the smooth path caused by view.

It is not because of the smooth path caused by kinfolk, the smooth path caused by wealth or the smooth path caused by health, friends, that beings upon the break-up of the body after death rise up reborn in happyness, in heavenly states;
it is because of the smooth path caused by values and the smooth path caused by view, friends that beings upon the breakup of the body after death rise up reborn in happyness, in heavenly states.

Five dangers from the lapse in values of those of bad values.

Here friends, a danger from the lapse in values of those of bad values is great loss of wealth through careless behavior. This is the first danger from the lapse in values of those of bad values.

Additionally, friends, and deeper than that, a danger from the lapse in values of those of bad values is the spreading abroad of a bad reputation. This is the second danger from the lapse in values of those of bad values.

Additionally, friends, and deeper than that, a danger from the lapse in values of those of bad values is that coming upon a group of people, whether it's a group of royalty or a group of brahmins or a group of householders or a group of shamen one does so without confidence and in confusion. This is the third danger from the lapse in values of those of bad values.

Additionally, friends, and deeper than that, a danger from the lapse in values of those of bad values is reaching the end of one's time bewildered. This is the fourth danger from the lapse in values of those of bad values.

Additionally, friends, and deeper than that, a danger from the lapse in values of those of bad values is that upon the breakup of the body after death one rises up reborn suffering in the pits, punished in Niraya. This is the fifth danger from the lapse in values of those of bad values.

Five benefits in the maintenance of values of those endowed with values:

Here friends, a benefit in the maintenance of values of those endowed with values is accumulation of great wealth through industriousness. This is the first benefit in the maintenance of values of those endowed with values.

Additionally, friends, and deeper than that, a benefit in the maintenance of values of those endowed with values is the spreading abroad of a good reputation. This is the second benefit in the maintenance of values of those endowed with values.

Additionally, friends, and deeper than that, a benefit in the maintenance of values of those endowed with values is that coming upon a group of people, whether it's a group of royalty or a group of brahmins, or a group of householders or a group of shamen one does so confidently and without confusion. This is the third benefit in the maintenance of values of those endowed with values.

Additionally, friends, and deeper than that, a benefit in the maintenance of values of those endowed with values is reaching the end of one's time without bewilderment. This is the fourth benefit in the maintenance of value of those endowed with values.

Addiionally, friends, and deeper than that, a benefit in the maintenance of values of those endowed with values is that upon the breakup of the body after death one rises reborn in happyness, in a heavenly state.

In correcting, friends, a beggar should keep in mind five things when he desires to correct another:

'Let me speak in a timely way, not in a way that is not timely;

Let me speak with verasity, not without verasity;

Let me speak gently, not harshly;

Let me speak about what is profitable, not what is not profitable;

Let me speak with friendlyness in my heart not with an angry attitude;

In correcting, friends, these are the five things a beggar should keep in mind when he desires to correct another.

Five dimensions of striving:

Here, friends, a beggar has faith, believing in the awakening of the Tathagata:
Thus is the Bhagava, Arahant, Consummately-Self-Awakened, perfected in vision and conduct, The Wellcome One, World-Knower, unsurpassable Dhamma-coach for man, teacher of dieties and men, A Buddha, The Lucky Man.

He has few oppressions, few upsets, is possessed of smoothly assimilating digestion, neither too cool nor too hot, but in between, of a sort for making effort.

He has no dishonesty, is undeceiving about himself, is no boaster to his Teacher or to the wise among his fellow Brahma-farers.

He lives with roused energy, letting go of unskillful things, taking up skillful things, steadfast, of steady exertion, not putting down the undertaking of skillful things.

He has wisdom, he is wise to what leads to rise and fall, being possessed of that aristocratic penetration that leads to consummate destruction of Pain.

Five pure habitations:

Without-violence,
without torment,
being pure,
among the pure,
without youngsters.

Five Non-Returners:

Midway-All-round-unbound,
reduced-all-round-unbound,
no-confounding-all-round-unbounding,
with-confounding-all-round-unbounding,
the up-stream-to-the-Akanittha-goer.

Five mental sticking points:

Here, friends, a bhikkhu has perplexity, doubt and vascillation about the Teacher and can neither make up his mind or find tranquillity.
This perplexity, doubt and vascillation concerning the Teacher this inability to make up his mind or find tranquillity being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort.
This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the first mental sticking point.

Again, additionally friends, a bhikkhu has perplexity, doubt and vascillation about the Dhamma and can neither make up his mind or find tranquillity.
This perplexity, doubt and vascillation concerning the Dhamma this inability to make up his mind or find tranquillity being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort.
This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the second mental sticking point.

Again, additionally friends, a bhikkhu has perplexity, doubt and vascillation about the Sangha and can neither make up his mind or find tranquillity.
This perplexity, doubt and vascillation concerning the Sangha this inability to make up his mind or find tranquillity being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort.
This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the third mental sticking point.

Again, additionally friends, a bhikkhu has perplexity, doubt and vascillation about the way to seek and can neither make up his mind or find tranquillity.
This perplexity, doubt and vascillation concerning the way to seek this inability to make up his mind or find tranquillity being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort.
This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the fourth mental sticking point.

Again, additionally friends, a bhikkhu has anger and displeasure with regard to his fellow Brahma-farers, afflicted at heart, he is stuck.
This anger and displeasure with regard to his fellow Brahma-farers, this affliction of heart, this being stuck being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort.
This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the fifth mental sticking point.

Five mental rebindings:

Here, friends, a beggar has, with regard to the carnal pleasures, not foregone lust, not foregone wanting, not foregone affection, not foregone thirst, not foregone the hysteria, not foregone the hunger.
This not having foregone lust, not having foregone wanting, not having foregone affection, not having foregone thirst, not having foregone the hysteria, not having foregone the hunger with regard to carnal pleasures being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort.
This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the first mental rebinding.

And additionally, friends, a beggar has, with regard to body not foregone lust, not foregone wanting, not foregone affection, not foregone thirst, not foregone the hysteria, not foregone the hunger.
This not having foregone lust, not having foregone wanting, not having foregone affection, not having foregone thirst, not having foregone the hysteria, not having foregone the hunger with regard to body being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort.
This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the second mental rebinding.

And additionally, friends, a beggar has, with regard to materiality not foregone lust, not foregone wanting, not foregone affection, not foregone thirst, not foregone the hysteria, not foregone the hunger.
This not having foregone lust, not having foregone wanting, not having foregone affection, not having foregone thirst, not having foregone the hysteria, not having foregone the hunger with regard to materiality being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort.
This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the third mental rebinding.

And, additionally friends, a beggar, having filled his belly with as much food as he likes applies himself to habit of enjoying the the pleasure of the bed, the pleasure of touch, the pleasure of torpor.
This filling his belly with as much food as he likes and applying himself to the habit of enjoying the pleasure of the bed, the pleasure of touch, the pleasure of torpor being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort.
This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the fourth mental rebinding.

And, additionally friends, a beggar walks this Brahma-Faring intent on some group of dieties thinking: "In this way, by this practice and by this ethical conduct and by these self-sacrifices, by this Brahma-Faring I will become a diety or one in the company of these dieties."
This waling this Brahma-Faring intent on some group of dieties thinking: "in this way, by this practice and by this ethical conduct and by these self-sacrifices, by this Brahma-Faring I will become a diety or one in the company of these dieties," being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-iveness, making effort.
This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the fifth mental rebinding.

Five Forces:

The force of the eye,
the force of the ear,
the force of the nose,
the force of the tongue,
the force of the body.

Another five forces:

The force of pleasure,
the force of pain,
the force of mental ease,
the force of mental pain,
the force of detachment.

Another five forces:

The force of faith,
the force of energy,
force of mind,
the force of getting high,
the force of wisdom.

Five elements of escape:

Here friends a beggar, mentally working on sensuality,
does not gather-in,
does not become comfortable with,
does not take his stand on,
does not unharness the sensuality in his heart,

mentally working on giving-up,
gathers-in,
becomes comfortable with,
takes his stand on,
unharnesses the giving-up in his heart, and,
getting such state of mind well developed,
well established,
well freed from sensuality,
so that, truly disconnected and free from those reverberations of sensuality that may reappear,
the consuming passions of the no-goods destroyed,
there is no experience of such sensations,
this is called the escape from sensuality.

Again additionally, friends a beggar, mentally working on anger,
does not gather-in,
does not become comfortable with,
does not take his stand on,
does not unharness the anger in his heart,

mentally working on non-anger,
gathers-in,
becomes comfortable with,
takes his stand on,
unharnesses the non-anger in his heart, and,
getting such state of mind well developed,
well established,
well freed from anger,
so that, truly disconnected and free from those reverberations of anger that may reappear,
the consuming passions of the no-goods destroyed,
there is no experience of such sensations,
this is called the escape from anger.

Again additionally, friends a beggar, mentally working on cruelty,
does not gather-in,
does not become comfortable with,
does not take his stand on,
does not unharness the cruelty in his heart,|| ||

mentally working on non-cruelty,
gathers-in,
becomes comfortable with,
takes his stand on,
unharnesses the non-cruelty in his heart, and,
getting such state of mind well developed,
well established,
well freed from cruelty,
so that, truly disconnected and free from those reverberations of cruelty that may reappear,
the consuming passions of the no-goods destroyed,
there is no experience of such sensations,
this is called the escape from cruelty.

Again additionally, friends a beggar, mentally working on materialism,
does not gather-in,
does not become comfortable with,
does not take his stand on,
does not unharness the materialism in his heart,|| ||

mentally working on non-materialism,
gathers-in,
becomes comfortable with,
takes his stand on,
unharnesses the non-materialism in his heart, and,
getting such state of mind well developed,
well established,
well freed from materialism,
so that, truly disconnected and free from those reverberations of materialism that may reappear,
the consuming passions of the no-goods destroyed,
there is no experience of such sensations,
this is called the escape from materialism.

Again additionally, friends a beggar, mentally working on the idea of own-self,
does not gather-in,
does not become comfortable with,
does not take his stand on,
does not unharness the idea of own-self in his heart,

mentally working on erradication of own-self,
gathers-in,
becomes comfortable with,
takes his stand on,
unharnesses the erradication of own-self in his heart, and,
getting such state of mind well developed,
well established,
well freed from the idea of own-self,
so that, truly disconnected and free from those reverberations of the idea of own-self that may reappear,
the consuming passions of the no-goods destroyed,
there is no experience of such sensations,
this is called the escape from own-self.

Five spheres of freedom:

Here friends a beggar is taught Dhamma by the Master or by some esteemed Guru in the BrahmaLife.

Suchas suchas he is taught by the Master or by some esteemed Guru in the BrahmaLife, friends, and such as such is as a beggar's experience of Dhamma is attained and such is as the experience of Dhamma he gets:
from such is delight born from the experience he gains in the experience of Dhamma.
From such delight there is born enthusiasm;
enthusiastic in mind, the body is calmed,
calmed in body he experiences pleasure,
pleased at heart he gets high.
This is the first sphere of freedom.

Again, additionally, friends, a beggar has not had Dhamma taught to him by the Master or by some esteemed Guru in the BrahmaLife,
however such is heard and Dhamma is thoroughly understood from the detailed teaching of others.|| ||

Such as suchas is heard and such Dhamma as is thoroughly understood of the detailed teaching of others, friends, and such as such is as a beggar's experience of Dhamma is attained and such is as the experience of Dhamma he gets:
from such is delight born from the experience he gains in the experience of Dhamma.
From such delight there is born enthusiasm;
enthusiastic in mind, the body is calmed,
calmed in body he experiences pleasure,
pleased at heart he gets high.
This is the second sphere of freedom.

Such as suchas is heard and such Dhamma as is thoroughly understood from pieced-together memorizations, friends, and such as such is as a beggar's experience of Dhamma is attained and such is as the experience of Dhamma he gets:
from such is delight born from the experience he gains in the experience of Dhamma.
From such delight there is born enthusiasm;
enthusiastic in mind, the body is calmed,
calmed in body he experiences pleasure,
pleased at heart he gets high.
This is the third sphere of freedom.

Again, additionally, friends, a beggar has not had Dhamma taught to him by the Master or by some esteemed Guru in the BrahmaLife,
nor has such been heard and thoroughly understood from the detailed teaching of others,
nor has such been heard and thoroughly understood from pieced-together memorizations,
however such is heard and such Dhamma is thoroughly understood from thinking over in mind and mental re-examination of reactions.

Such as suchas is heard and such Dhamma as is thoroughly understood from thinking over in mind and mental re-examination of reactions, friends, and such as such is as a beggar's experience of Dhamma is attained and such is as the experience of Dhamma he gets:
from such is delight born from the experience he gains in the experience of Dhamma.
From such delight there is born enthusiasm;
enthusiastic in mind, the body is calmed,
calmed in body he experiences pleasure,
pleased at heart he gets high.
This is the fourth sphere of freedom.

Again, additionally, friends, a beggar has not had Dhamma taught to him by the Master or by some esteemed Guru in the BrahmaLife,
nor has such been heard and thoroughly understood from the detailed teaching of others,
nor has such been heard and thoroughly understood from pieced-together memorizations,
nor has such been heard and thoroughly understood from thinking over in mind and mental re-examination of reactions,
however he has a good mastery of some mark of highgetting in which he has mentally well trained himself,
which is well-grasped,
well penetrated by wisdom.

Such as suchas is heard and such Dhamma as is thoroughly understood from a good mastery of some mark of highgetting in which he has mentally well trained himself, which is well-grasped, well penetrated by wisdom, friends, and such as such is as a beggar's experience of Dhamma is attained and such is as the experience of Dhamma he gets:
from such is delight born from the experience he gains in the experience of Dhamma.
From such delight there is born enthusiasm;
enthusiastic in mind, the body is calmed,
calmed in body he experiences pleasure,
pleased at heart he gets high.
This is the fifth sphere of freedom.

Five freedom-ripening perceptions:

Perception of impermanance,
perception of pain in impermanance,
perception of not-self in pain,
perception of letting go,
perception of dispassion.

These then, friends,
are those five-part Dhammas
consummately taught by the Bhagava,
that #1-Consummately-Awakened-One,
an Arahant who knows and sees.
In this situation,
let us all gather to gether as one,
undivided,
so that this Best of Lives
will stay on track
and stand for a long time
as a benefit to the many,
as a pleasure for the many,
out of compassion for the world,
for the benefit and pleasure of dieties and man.