Pali Text Soctety ‘Teanatarion Sains, No. 25 (Esra Semenrnon) THE BOOK OF THE GRADUAL SAYINGS (ANGUTTARA-NIKAYA) VOL. Ul (THE BOOKS OF THE FIVES AND SIXES) E. M. HARE MRS. RHYS DAVIDS, D.Litt, M.A. pee Published by ‘THE PALI TEXT SOCIETY, LONDON Distributed by KEGAN PAUL LTD.First published ~~ 1934 Reprinted = = = = 1952 Reprinted = - ~~ 1961 Reprinted - ~~ ~ 1973 ISBN 7100 7671 1 © Pali Test Sociay All rights reverced INTRODUCTION ‘Tuz Puli Toxt Society during ita fifty-two years of life has had its ups and downs, and these have reverberated in the spicitual thermometers of its Presidents. The present work, being the first appearance among us of Bdward Hare, known to us hitherto as a generous donor, now to be better known as an equally disinterested fellow-worker of high merit, counts as ‘very decided ‘up.’ Financial stringeney is counting, as T have elsewhere reported, as w heavy ‘down,’ yet it would be with us sheer bankruptey and nothing lesa, before we could Dring ourselves to suepen the completing ofthese translations of the four Collections of the Suttas, of which this volume the last number save two, so useful do we hold they should be for a better knowledge of Buddhism. Mr. Woodward, ‘who has given us five of such volumes, and who may yet give us the last ofthis, the Anguttara Collection, bas handed over this and the next volume to Mr. Hare. And it has been for ‘me a task of deep interest to follow the latter's renderings and ‘annotations, and now to introduce the same at his insistent request. This is not to say that I endorse every word of either; but T do say, that in nearly every case I should be proud were the translation my oven, I propose, as usual, to resolve my Introduction into a few notes, designed to bring into reliet the historical changes Detween the birth and the later growth of the Buddhist movement, such as seem to be reasonably inferable from what these Sayings tell us. ‘This is as yot not the way in which as a rule writers on Buddhism envisage these PSli scriptures. Even when such writers cite context after context from the originals (and not, as is sometimes the ease, from ‘contexts as cited by earlier writers on them), the referencesvi Introduction are unually treated as being all equally authoritative, If, for instance, in one of euch references the Founder (whether he be called Exalted One, Bhagavan, Tathigata, Buddha, ot Gotama) is recorded #2 having said this, and in another reference he is also recorded as having said that, itis aooepted without comment that (a) this is true of both, whether the Sayings are mutually concordant or not, and (6) be is as likely to have said the one as the other. Now, that pro- {essing Buddhists should in these cases make no critical comment is scarcely to be expected, nor are we in a position, ‘we be followers of Christianity or of Islam, to find fault with them for accepting such Sayings en bloc. But it is surely better for the reader who is not bound by the shack ‘of well-meaning piety, that he should take for his guide historic truth rather then edification. And it is this reader to whom the following points are addressed. Variant Versions.--I explained the historic interest I saw in these in my Introduction to the preceding volume, and ‘will not repeat myeel{ here. In this third volume the reader ‘willalso find a lange number of such variants, and Lhave drawn ‘upa table of them at the end. They are chiefly im pairs, but now and then they run to larger groups. Now itis the text" that varies, now and then the expositions or the verees vary tore often it is a varied exposition of a common text, For ime these variants are « lively reminder of (a) the Tong.lived coral nature of the teaching, (6) the tether long permitted to the exponent to make his own exposition, (c) the various and ‘mutually isolated conditions of place under which the teaching ‘went on, (d the felt need of revision to which such conditions would eventually give rise. “An here Tam fain to be again referring to my preceding. Introduction—namely, where I refer to a slight but possibly significant variety inthe prose and verse ofthe Sutta:* World” (Vol IL, pp. 43-45). Iwas re-reading the Sutta one day, when fas ina flash it dawned upon me, that to fit word to context ‘ve must discard the word * buddha altogether, and substitute ‘the original word * suddha.” must remind the reader that to the question, * As what, Introduction. vil do you, st, expect to be reborn"! the Founder, in replying, is suid to explain that just aso waterily gets no smear fom the water, 00 he gets uo smear from contact withthe world ‘sit has grown up in and above the water, so has he grown up in and above the world, both of taem clean, of, more Melly, ‘cena sudo’ ‘Th contest dee ait cl for the word buddha (wise, or ‘wake,” or ‘enlightened '); it die cal forthe word" unssiled”(an-uplita, oF the postive equivalent suddha, a. How, then, did“ buddha * come to be substituted # In the fist place there was growing up, in the second and third centuries after the Founder's death, the eu of him ax 4 super-man, a super-god. Belief in personal Divinity, in Vishnu and Shiva, was race in India, modifying the immanent theism dominant at the bigth of Buddhism. » And inthe growing Buddhit word there willhave been renasoenoe xno es strong in the felt need fora supreme Being. ‘There will have beon a predisposition, where teaching was still cased fon through the ear, not through the eye, to get buddha where sida hd boon spoken, not read, Tn the second place, with a grown mass of oral mandates, ‘there was growing the need of sorting this mass into the kind of arrangement we see in the SuttaPitaka, Somehow it ‘ame about that, inthe ten Sayings now known as * Whee,” this‘ World” Sutta followed one called * Vassokira ' (No. 5), in which a man of certain qualities ia reputed to be “wise (bdo), great sage, great man.’ ‘There is here no specific reference to the Founder; but itis posible that the just position ofthe two Suttas may have, as by an echo, brought About the insertion of budda fr sud ‘The Buddhist ‘Church,’ beit never forgotten, was not alone in seeking, not to relate the true, but to elify the votary. Suddho had once meant, oF still’ meant, in Indian idiom, “having salvation,’ “being safe as to the hereafter” But here was a newer, a more eogrossing theme:—the Persoa of the Founder, bringing, in the one word, tho edifcation ae 1 Lit, Wil hia reverencedzome (ey oF 312"vill Introduction ‘ascribe, in gentle humour, to ‘that blessed word Mesopo- tamia.” We too have clung to the edifying, where the context required a diferent meaning, auch as we admit in the present "Revised Version '—we have, eg., preferred the imperative: «Search the seriptures," when the context required: ‘Ye search the scriptures . . . but ye will not come to me.” "A Changed Category.—In Chapter XIIT of my book Satya, {put forward tentatively the theory that the eategory known as the chal-abhifia(yo), of Six Superknowings, had been originally one of five only. I have, in this translation of the Book of the Fives, come the better to see that the theory is right. And that ina very interesting ease of monastic editing. ‘Let the reader turn to Sutta 23, p. 11. Here the Category, called elsewhere the Five Hindrances (Nivarandni), is treated of under the figure of physical *debesements (wpal Tilesz). As s0 treated, it is finished on p. 12, line 8 But in the longer, more important Suttanta 2 of the Digha, the Hindrances are followed by the description ofthe Five Peychic Gifts, later called the Superknowings. To these, both there fand here, is appended a sizth item, which has nothing in ‘common with the Five: the extirpation of the three Asava, for Cankers, viz, of desite, rebirth, iguorance. (Elsewhere in ‘the Canon a fourth is often added: that of views oF opinions.) ‘Now here we have an apparently sixfold category thrust, fas it were, into a Book of Fives, with an incongruous Sixth item, Tt should have been among the Sixfold Cate orien. It is not fo be found there. And this is for me con- husive. Tauggest that, when the Book of Fives was compiled, thore weee just these Fivefold Paychic Gifts; that they made fa distinet Sutta in that Book; that the sixth item oume to be added, making the Sutta of the Six out of place emong the Fives; that the Sutta was therefore tacked on to the pre- ceiing Sutta, following ita already traditional order in the ‘Teaching (Digh); that thus a farther insertion of the Category ‘as sixfold under the Sixes was deemed unnecessary. 1 do hot see this asthe only possible conclusion. But it strengthens + Dialogs ofthe Buddha, | pp 82.98, at 0p. 8 Introduction ix the case for secing, inthe sale ix ABNIMR, an origin Five. Tina al that the compound *chalabhi"oecrs tne only in tia wost in we} suggestive of nner, and that. in Samat Nikya TL, p. 216, 22, we have, inte tonfasion, Ast "Hive abhi” refered to, then “ix? then fein fect Certain, Renderngs—{1) From Sates and Category to Words Mr Hare's rear to an English rendesing of dood: “eankers with which Treaily cone, non the whole the beat In ite lowe the liquid meaning, the permeation, ax of ink on Mottin paper, and which is hot view in nit? Ah “pan The sl Aesrption may be sonsalted in my Buddhid Payeloial Bio fT, and Muang Tae The Baie pf We can sco how much the term appetled. to monte Buddha, in the way it“ permeaton" thin vluie, With the dectne inthe coneeption of “the man, with the wilting of any positive ultimate oon for him, we can wndertand how the purging ofthis mberable snner® became s moe central teching than the original veg of ime Ts vas to tee Secor after the divine sce of hs potential mitre, {natin Winner ofthe Thing Newel whith was at the en of the Way in the wer 2) By Thing Neola Lrofer to the erga tor forthe typo” wow hy "meal? Row Pali wort are heal 40 translate, In the Suttas a man nevling, secking something, say ‘heart of oak,” is called ‘87 atthacko, -athiko"; at the samme time attha ig often used! emphatically in the tense of highest object, saintship won? "The first mission was t0 be ist wll nl ny tation, Kind San i ap 1b ma. “Ap inlry he the fr Se. Knowles" (Thistle sb Superga the five Superknow lees of me. aaa val Test Shy Trt + As ober, aun wheter onli of hghesy 1840 sa the pants.” Bay mute Bain a inate perce a tol abenty won rer eathrgnd Rehan ot some. {hing trp, “heyont” nt lobe on eth. Salax Introduction undertaken ‘for the “‘attha, hita, suka" of devas and of men.’ And in my Manual of Buddhism, p. 115, 1 pointed cout how, in the ist so-called ‘sermon,’ the word atha, required in the context, has been shelved for four inadequate sub- stitutes, probably through the later literary preemption of the word for ‘meaning’ as opposed to “letter.” ‘The earlier higher force in the word rarely, if ever, ooours in later Pali Tes all the more interesting to come across, in the present ‘volume, the compound discarded in the ‘sermon attha- ‘sambita, concerned with ot about the Goal,’ with ite negative complement (fetained in the ‘sermon’) of ‘not about the Goal (p. 148) {@) It is good to have a term from one of those abkinias used ot Inst in ite literal meaning. This is ‘ dwelling(s) replacing the more usual bizths "or lives” in the reminiscence of one's past previous to this life:—pubbe-niods’ dnusoati (p- 18, ote.). This apparently curious choice made by the Buddhist teachers has a significance which will not strike Buropean. What is that 7 “Why the choice of ‘dwelling,’ when in Pali we have * birth,” “rebirth ‘life,' ‘world’? Tse it thus: Consider fist the formule (p. 13), of its more formal, more usual wording (p. 298):—'he remembers manifoldly appointed dwellings in the past’ This is followed by an exposition, careful as to the ‘dwelling being as inmate of a body, a society, a world, fextravagant. as to length and number, in which ‘ births” (Gitiyo) is freely used, But the vory usual word (in Inter ‘years) for ‘lives? and worlds,’ bhava, is not used. What may be the explanation ? I suggest the following: (i) The formula he... the past’ is the original fizad wording, or text.” (Gi) The exposition, long left to the exponent, became appended, in its odd medley, later. (iil) When () was first listed, the word rendered * dwell: ings ' meant, not merely & house, but a ‘nest,’ a * settlement,” fan “ingress! on the other hand, the word jali did not fit 1 These ae all old Vedic meaning Introduction xi for‘life” Temeant (a) birch on earth, ()ankin the brabmen, (@) happening, (4) producing or sour. Later on, the plural in the senso of ‘new lives became permissible. (iv) The word for ‘life (jvta) was never sed inthe plural; the word for ‘ world’ (oka) in the plural is very hard to nd till in later Paid (0) The word that came to be used for both ‘lives and “words “becomings (baw), had nat so come ino use when the exposition (i) was finally worded. (i) Original Buddhism taught that man was a wayfarer Jn many words Hance Tcome to thi homes, stations, rests, “lives; hence nied. (4) Lastly, « word in passing on the frequent occurrence in thie volume of the term Bhdvantyo, with or without the prefix mano- (mind). Here we have the compound for the frst time translated rightly. Tet the reader consult p. 225, ‘and n. 1. ‘The Commentaril definition etha manay wagdhet means ‘herein one makes the mind grow.’ It was at the very heart of original Buddbiam, that the very man, sprit, soul, should be ‘made to grow,’ made to become. And the rind was nol the very man, as the second so-called ‘sermon’ ‘earned men. But there had been growing a new culture of “the mind’ in India, due to Kapila, f. probably a generation or two before Buddhism hogan. And expert inthis culture, embers of the Sakyan Orler, are probably meant by the compound term. It immense influence on Buddhiaz I have discussed elsewhere. We note this in the faely obvious gloss ‘ith which the mainly anciont Dhummapada begins -—recollection ofthe past was of former tages, rather than of ‘births’ or of Things are forerun by mind, hace mind as bet, are com ‘pons oj the mind. If with corrupted mind a man do speak or act, therefrom ill follows him as wheel the fot of drawing beast? Thor igon paral inthis volume: lana. 4 So for the following vere,xii Introduction “Here the couplet proper, “If... beast,’ is in Keeping with the Upanishads—the man acting ‘with his mind.’ But the inserted superfluous first line is the new note due to Kapila’s influence; yet not altogéther new, but in a way an echo an revival of the high importance seen in mind (anas) in the earlier Brahmana books of ritual; sayings—for so they then were—which may have inspired Kapila. Bhavaxiyo without the mano is at times a very hard word to translate. Not on p. 192, where ‘ becomes not what be fought to become’ (a-bhieaniyo hoti) is unexceptionable; so p. 81. This is literally correct, but in the compound, the * participle of necessity "in ~iyo seems to mo not here at all; wwe have the affix of agency: -iko or -iyo, This gives us & mind-making-becom-er,” an uncouth compound which is fairly well rendered by ‘student of mind.” Let the reader not think I comment on trifles. In the wording of growth, of a making to grow, malking become, we have the one central driving force that arose with Buddhism, That man ‘is ‘was not enoagh. Man must become a More, else never will he attain to his full stature as God:—here is original Busldhisms carrying out to the Many the torch crooping in the hands of the Brahman teaching of the Few. Fate.—Let the reader not bo misled hy ‘fate being used ‘as a variant for ‘death '—eg. p. 211. Kal-kiriyd ('accom- plishinent of earth-time') is synonymous with ‘dying.’ No otorminist doctrine is implied The Tet of the Sef's Reality. 1 come t0 two features of get interest. The one is the Sutta entitled * SelFueting* {uitackiry, oF ell. ata-kiri)(p. 231). Teotmend it much tothe reader's attention, for surely few Sayings have been 40 over Tooke, and few Sayings ean Buddhists and others so little afford tooverlook. Tht we havea man (sid to be a brahman which is obviously impossible) stating it as his opinion, ‘out in man’ “hy the eel? or “hy another.’ The statement might equally ons the doing is not rightly to be ealled su meddhonign, the Commentary’ equivalent « “gree? (See pele) Introduction xiii well be rendeted ‘there is no selfagent, no other-whori agent": -kiro, -haP? may mean either agent oF agenoy. We then have Gotama’s reply, that he had) "never ere dent or sen such an opinion! "Phe ‘seen is bafling, since it cam ‘only refer toa written opinion! and this could not be the ease tillabout 400 years ater the Founder's demise. Yet Gotema's refutation of the opinion is of the bedrock of his teaching, and wipes out the doctrine of anattd, noselt, aa being his! He gives ‘initiative, literally the ‘datum of having-started,’ or “begun an act, asthe eriterion ofthe active presen of the tery man or self. Here is verily a very live-wite of teaching here isa very doctrine of will, of ehoive, such as I see buried in the First Adress, without the needed words in which t0 tell of it. T regret profomily Twas among the overlookers of it tll the translator's MS. came into my hands. It ix not, as is said in the note, Maldehali's doctrine That was a denial of effective causation. ‘This is denial ofthe cause, the man, the invisible spiritual being, the sou, the alf. And ‘we have Gotama denying all knowledge ofthis denial, which he is by most writers declared to have made his central doctrine! But the chief interet lies in the testing of agency by ‘initistve.". ‘This was a grest word. ‘Man the Secer-—The other intensely interesting (and also unique) Saying is that called‘ Gavesin, the Seeker ' (No. 180, pp- 198 ff). Here we have the Man of radiant wil, a else- ‘where smiling, and asked by Ananda, why the smile? And there follows story lai in the days ofthe preceding Buddha," ‘hich the teller himself gives no personal memory. The details of the story are very monkish, suggesting a tradition ‘of generations of monk-tllers, giving as stages in the Seekers progress, and that of those he helps slong, the values of the ‘loister.’ But the real worth of the tale lis in its essential features of Man as secking ever a Better, of Man as ever ‘Becoming: “This is but a matter of levels; there's nothing * alors ‘ase, hoards to be akon an inclusive assertion parallel ‘tho fale “how, soo"; bub I bave not coe across aush an idiom deere. Tfany Baddhion (Home Uni Library, p86xiv Introduction More; well, then, I'm for the More!" And the moral of the story comes as a very Crown:—' In this way train yourselves from beyond to beyond, from good to good endeavouring, let us realige Hat which hes no beyond.’ * That" in the text is ‘the monastic ifeal of India: ‘release’ but it will not have ‘been the Founder's ideal. In his day ‘ That” was the God in Man. And this i the way in which T hear him teaching Man-as-the-Seeker to his worl, Thave by no means mentioned all that this book contains of interest and value. ‘There is the charming talk of Gotama to his friend Uzgaha’s daughters (Sutta No. 28, p. 28), ‘wise guidance mect to rank beside the talks to Sigila in the Dighs, and to Visilehd, in the first of these three volumos— precious survivals in a monk-swamped litersture. There is the epithet, given to some men, of ‘incurable’ (atekccha, pp. 112, 286), oceursing also in the Majjhima Collection (1, 393), with the fearful implication, possibly monkish, of Buddhist bell that: is unending. ‘There is the interesting context about Licchavis and Vajjians, suggesting that the former were not, aa is supposed, included in the latter (p. 62). Here we have agreed that the rendering Bhavissant, like that of blavissati in Vol. Il, p. 44, should be literal—~‘will become’—and not a colloquially exprested assumption, such 1s T do not find we are warranted in traving in Pali idiom. But Thave already said more than enough, and will end on ‘one very lovely note that brings the grest Helper very near (p. 61): “And in him reflocting hereon the Way.comes into being; and that Way he follows, makes become, makes Now am I bound to become one turning mo more back; [shall Booome a Further-Rarer in the life divine. ©. A. F, RUYS DAVIDS, Catnsrtan, Senex, THE TRANSLATORS PREFACE Suxce Mrs. Rhys Davids has kindly written the Introduction to this volume, it is only necessary for me to add here a few remarks ‘The translation is based on the P-T.S, edition, but T have noted-—and here and there adopted—many of the readings ‘of the 1915 Colombo Sinhalese edition by T. D. Sri Devemitta, roferrod to in my notes as S.e. No roman edition of Buddha- {ghosa’s Commentary, Manorathapiran’, on these two Nipitas was available, but Mr. F. L. Woodward kindly transliterated for me the appropriate sections of the Sinhalese edition of that work. This volume very naturally doos not follow, word for word, the’ renderings of other translators of the stock similer, paragraphs snd phrases that recur here. That these are ‘numerous will he seen from the references in my notes, and, excepting the similes, many more in most eases could be given. A departure in word-rendering, calling for comment, is the adoption of Lord Chalmers’ ‘canker’ (eco Further Dialogues) for the hitherto generally untranslated ésava: “that: which flows.’ Some rendering seemed desirable, since the Pati word in many contexts ean convey little or nothing to the English reader unversed in Pali-Buddhist terms; and canker, though not a precise etymological equivalent, hus the ‘meaning in one sense of a disease with a discharge ‘As a matter of interest to students of comparative religion, T would draw attention to the parallel passages of sentiment and simile in the Bible, referred to in the footnotes; T give also a few found in Brihmanie literature, and these, no doubt, could be greatly extended. The interesting references to the German translation by Nydgatiloka have been ineerted by Mrs. Rhys Davids,xvi The Translator's Preface In Index IV of Pali words, I have listed words occurring in the text and Commentary that are either not found in the P.TS. Dictionary ot ate vsel in a sense not noted there. T would here express my thanks to both Mrs, Rhys Davids and Mr, Woodward for reading through my typescript. and for their advice and help, which have been invaluable. Owing to my return to Ceylon, I have not been able to see the proofs of the Indexes through the Press; I am much indebted to Mrz, Rhys Davids for undertaking this. EM HARE, Waatsnoron Cure 108, CONTENTS ‘THE BOOKS OF THE FIVES AND SIXES PART IIT a (Tne Book oF tHe Fivxs) ‘vu, THOvOHTS XX. THE BRAHMAN AXP, ACCEPTANCE xii 10 4 aT BI 69 aT % w 105, 108 ns 14 1B 137 150 161 162 180 184 188 192 1985 197xviii Contents (Pe Box or sax Sixes) 1, me consibenare THe neat CHAPTER vn x Rvs 1X. ADVANTAGES xi, ue RRS sun THE RRCrEAL Ispexes 1, somes 1¥, SOME PALI WoRDS 1 THE NOTES 22 243, 266 297 301 304 307 310 313 318 30 333 334 CORRIGENDA soy i i in tI ad eit et atte coheeanraaate eerste Ei eae rier cmergeceae Smear ka cad ie ghee wesc mma} th, ge comet aa erected eerie ee torecaiicn aceaom ateiase oS aes ret ttn inn metic BEL ipa te ans Foca cree Rethactgens ta era Se ‘Page 124, note 6 add 2nd ep. 890, Page M4, note 2, Rhys Davida has roonded on the fy tet that be, nd ‘nc H. Oldenbe, wa responsible fr thie portion (8.2.8. Vinay ‘Toray, Alaa the pastnge Site, p 185, notes Pagelssrnote2, Add wlerl ed, pf 153 for tlle by us radia yw Ta these, Pe bie hc iteagin mga Re Page 1, ery purponve ino 10) rendre very meatal” age It lao 14 17, wal gone may ali be rede el ging. age 81 noe, Sala in te) 8 Page 11, nate 9 read Ba aha Page 178, has sep may al be rnd re appg. Pape 22lneedS. Ch Op. Pape 27, fr xian read liga at om p13). Cf. p38. Page 200 for pay man nad baka, Age A, sot 1. Cf however, p32, a wr ern in varded Poe Brame Ful ante dono kia the mia? Te here maaan Page 20, nite 2. To fra citation ad Yad ep 29, note ‘Page3O4, note 6. Toten. 967 add 2d el, p. 245, note. ‘Three o° four inacuracie in axcn's are ok mentioned herTHE BOOK OF THE GRADUAL SAYINGS (ANGUTTARA-NIKAY 4) ‘THE BOOK OF THE FIVES AND SIXES PART UI ‘THE BOOK OF THE FIVES Cuapren IL—Tie Leannen's Powers $i (0). The porers in brief ‘Tavs have I heard: Once the Exalted One dwelt near Sivattht, at Jeta Grove, in Anithapingika’s Park; and there headdressed ‘the monks, saying: ‘ Monks. “Yea, lord’ they replied; and the Exalted One anid: “These are the five powers of a learner. What five # ‘The power of faith, of conscientiousness, of fear of blame, of enorgy and of insight. ‘These, ntonka, are the five powers of a learner. ‘Wherefore, monks, train yourselves thus We will become possessed of the learner's power called th ‘power of faith; we will become possessed of the learner's power called the power of conscientiousness; we will become possessed of theleatner’s powercalled the power of feat of blame; swe will become possessed ofthe learner's power called the power of energy; we will become possessed of the learner's power called the power of insight. ‘Thus should ye train yourselves, monks.” $41 @). The powers in datal “Monks, these are the five powers of a learner. What $1) five! (Reply as ‘And what, monks, * Balink. “Au Fndriptn thinset roar ab A. 25 3; Mali 12, blow ¥, § 4. power of faith ¢ 160; Balint DA,2 The Book of the Fives {rexriii,2 ‘Herein, monks, the Ariyan disciple has faith and believes in the enlightenment of the Tathigata: Of a truth he is the Exalted One, arshant, fully enlightened, abounding in wisdom ‘and right, the well-gone, the world-knower, the incomparable tamer of tamable men, the teacher of devas and men, the Buddha, the Exalted One. This, monks, is ealled the power of faith. ‘And what, monks, is the power of oonscientiousness Herein, monks, the Ariysn disciple is conscientious; he {feels conscientious scruple when acting wrongly in deed, word ‘and thought; on entering on evil and wrong states. This, ‘monks, is called the power of conscientiousness. ‘And what, monks, is the power of the fear of blame ? Herein, monks, the Ariyan disciple is afraid of blame; he inafraid ofthe blame that comes when acting wrongly in deed, word and thought; on entering on evil and wrong states. ‘This, monks, ia called the power of the fear of blame. ‘And what, monks, isthe power of energy 1 ‘Herein, monks, the Ariyan disciple, abiding in active energy, puts away all wrong things and takes to right things; atead- fast and strenuous, he shirks not the burden of right thinge. ‘This, monks, is called the power of energy. ‘And what, mois, s the power of insight 1 “Herein, monks, the Ariyan disciple has insight ;heis endowed with insight into the way of growth and decay, with Ariyan penetration of the way to the utter destruction of Ill. This, ‘monks, i called the power of insight. ‘These, monks, are the five powers of a learner. ‘Wherefore, monks, yo should’train yourselves thus: ‘We will become possessed of the learner's powers ‘Thus train ye yourselves, monks.” i (8). TU. “Monks, possessing five qualities a monk, in this'very world, lives ill at ease, vexed, troubled, pained; on the breaking up of the body, after death, an illfaring may be expected for him. What five? 1 Of HBB 85 AL BOR, blow VI, 95. vn3) The Learner's Powers 3 oni, erin monk is witout tith, wnconacentiou, as no fear of blame, i indolent and lacking in insight. Monks, possessing these five qualities. . . an il-aring may be expected for him. only powening five qualities» moak live wholly at ase in this world, free of vexation, trouble and pain; on the breaking up of the body, after death, « wellfaring may be expected for him. What five ®” (Phe opposite qualities) Hiv (0). Dues “Monks, possessing five qualities » monk is duly® cast into hel, What fret . ereina monk, faithless, unconscentions, reckles of blame, is indolent, is without innigh, Possessing thee five « monk is duly cast nto hell Monks, posseating five qualities « monk is duly set in heaven. What five ? (Phe oppose qualities) $¥ (0). The training, ‘Monks, whatsoever monk or nun disavows the training ‘and returns to the lower life? five matters for self-blame and reproach from the standpoint of Dhamma come ta him here- iow. What five ? In yout (he thinks) there was verily no faith in ight things, no conscientiousness, no fear of blame, no energy and no insight into right things ‘Monks, whatsoever monk or nun disavows the training ‘and returns to the lower life, these five matters for self-blame fad reproach from the standpoint of Dhamma come to hi ‘Monks, whatsoever monk or nun lives the godly life in perfect 2 Our text reads bhatay, but Binh, ali. lay; v00 G8. i, 6% 2 on thatatoy, " Yathlaley, Cf below V, § 15. * Soo aoten on this phrase at G8. i, 143; Dil 3, 29, 4 The Sink, eit reads niddnapiis,our text widdnuddd, ‘Te4 The Book of the Fives (vExrili, 5 purity, though with tearful face he cies in pain and distress, five matters for eell-praise from the standpoint of Dhamma ‘come to him here now. What five ? (He thinks) in you, verily, there was faith in right, conscien- tiousness, far of blame, energy and insight. Monks, these five matters for self-praise here now.” come to him § vi (0). The stepping in. “Monks, there ie no stepping in of wrong, so long as faith ot on right things; but when faith has vanished, disbelief ‘prevaile and staya; then there is a stepping in of wrong. Monks, there is no stepping in of wrong, s0 long as eonscien tioumess . .. fear of blame... energy . . . or insight is fot on right things; but when insight has vanished, lack of insight prevaileand stays; then thereina steppingin of wrong.”> § vii (1). OF pleasures. “Almost all beings find delight in pleasures monks; and of the clansman, who has laid aside sickle and pingo? and gone {forth from the home to the homeless life, itis right to say: By faith has the clansman gone forth. And why? Pleasures, ‘monks, are gotten in youth; yea, those of all kinds. More ‘over, monks, low pleasures and the middling sort and those that, ‘are high-pitched, they are all just reckoned pleasures. ‘Monks, suppose e foolish baby boy, sprawling on his back, swore, owing to the carelesaness of his nurte, to put a pieve of stick or stone in his mouth; with what utmost haste would she ft once attend to the matter and quickly remove it. And if, the could not get at it at once she would clasp him round the 1 The text given fll. 2 Kamans pall, 10 Sieh. edit. and Cony, explaining: rathukima- Iieabimene abbr; seo DAS ra 43 2. 2 Comy. The sckle to cut grat andthe pingo to cary it amas. + Comy. apportion these pleasure to low Comy, Klee rab argo, but ae A. iv, 145, ‘Bot of Buddhas and great man (Cony) * Comy. not subject wo aotlety (otappanigetina), # f the whole of thi ttn with DI, 74 (DA. i, 217 is maatrilly ‘the ame as our Comy.) 288; Mi, 275 1; 82. o 218 The Book of the Fives (rexr ii, 25 and drenches and fills and suffuses this body! with a zest fand ease, born of solitude, ao that there is not one particle® ‘of the body that is not pervaded by this lone-born zest and cease. Monks, just as a handy bathman or attendant might strew bath-powder in some copper basin and, gradually ‘sprinkling water, knead it together so that the bath-ball guthered up the moisture, became enveloped in moisture fand saturated both in and out, but did not ooze moisture:* even #0 a monk steeps, drenches, fills and susfuses this body with zest and ease, born of solitude, so that there is not one particle of the body that is not pervaded by this lone-born zest and ease, Monks, this is firstly how to make beoome the five-limbed Ariyan right concentration. ‘Or a monk, suppressing applied and sustained thought. enters and abides in the second musing; he likewise steeps this body with zest and case. . . .. Monks, imagine « pool with spring, but no water-inlet either on the east side or fon the west or on the north or on the south, and suppose the (rain-) deva supply not proper rains from time to time— cool waters would aill well up from that pool, and that poo! ‘would be steeped, drenched, filled and suffused with the ‘cola water ao that not a drop but would be pervaded by the ‘cold water; in just the same way, monks, a monk steeps his body with zest and ease. . .. Monks, this is secondly how to make become the five-limbed Ariyan right concentration. ‘Again, a monk, free from the fervour of zest, . . . enters ‘and abides in the third musing; he steeps and drenches and fills and suffuses this body with a zetless ease 20 that there is not one particle of the body that ia not pervaded by this zestleas cease. Monks, just as in a pond of blue, white and red water- Tiles, the plante are born in water, grow in water, come not 2 aya, here karja- (Com) 2 Gomy. instances, akin, feoh and blood. + Comy o that you ean put iin your pocket (onan). 4 Uppla, paduma, and pundaria, Comy. observes that the frat ray be ay ofthe thee colour; the peond is white and bas hundtod eavea ce EKA. 67 forthe no of theae; the lst is deficient in these Thon leaves ad ia ed (Chere the white lotus). Of 81,198 for v, 1,28) The Fivefold 19 ‘out of the water, but, sunk in the depths, find nourishment, ‘and from tip to root are steeped, drenched, filed and suffused with cold water so that not « part of them is not pervaded by ‘cold water; even so, monks, a monk steeps his body in zestless ‘ease... Monks, this is thirdly how to make become the fGive-limbed Ariyan right concentration. Again, a monk, putting away ease . . . enters and abides in the fourth musing; seated, be suffuses his body with purity, by the pureness of his mind s0 that there is not one particle of the body that is not pervaded with purity by the pureness of hia mind. Monks, just as « man might sit with his head* swathed in a clean cloth #0 that not a portion of it was not in contact with that clean cloth; even so a monk sits sufusing his body with purity. . .. Monks, this is fourthly how to make become the five limbed Ariyan right concentration. ‘Again, the survey:sign’ ia rightly grasped by a monk, rightly held by the attention, rightly reflected upon, rightly penetrated by insight. Monks, just as someone might survey another, standing might survey another sitting, or sitting might survey another lying down; even so the survey-sign is rightly grasped by the monk, rightly held by the attention, rightly reflected upon, rightly penetrated by insight. Monks, this s fifthly howto make become the five-limbed Ariyan right concentration. ‘Monks, when # monk has thus made become and thus made abundant the five-imbed Ariyan concentration, he ‘ean bend his mind to realize by higher knowledge whatever condition is 20 realizable, and become an eyewitness in every ‘ease, whatever the range may be. * ssi. 2 Pecaelthandnimita, Cony, nd, of which thre are 19 (dA. 198; in detail: Vion. 670, rl 829). Teo noteworthy that thie ite In mite from the D. and BM. ntas refered to above: but ae D. i 218 (Dia ii, 258), where Mrs, Rhys Davide teanslates “imagen for retrospective thought, ulding i a note “insight om emerging fron Ceolany” (The Fe at. ders items 2 end 4 fom our at) See pd, 38 on “reviewing” after Thana. Our smile Joes not appeat to recur elsewhere20 The Book of the Fives (rexriti, 26 Monks, suppose a water jar brimful of water so that a crow could drink from it, were set on a dish; a8 soon as a strong man rocked! it to and {ro would the water spill 7 Yes, lord.” “Bven #0, mohka, when a monk has so made become and ‘made abundant the fiveclimbed Ariyan right concentration, he can bend the mind to knowledge . . . whatever the range may be. ‘Monks, imagine a tank on a level piece of ground, with dykes built up on its four sides, brimful of water so that a ‘row could drink from it; as soon a8.a strong man loosened the sides here and there would the water flow out 25 * Yes, lord.” “Bven #0, monks, when a monk has oo made become + concentration, he can bend the mind to knowledge ‘whatever the range may be. ‘Monks? suppose a carriage, hamessed with thoroughbreds, with goad hanging® handy, were to stand on the level, where four main roads meet; as soon as the coachman, a capable trainer and driver of horees, had mounted and grasped the reins in his left hand and with his right seized the goad, he would drive on of baok;!? a8 and how he pleased. Even so, ‘monks, when a monk has so made become and made abund- ‘ant the fivelimbed Ariyan right concentration, he can bend the mind to realize by higher knowledge whatever condition is so realizable and become an eyewitness in every case, whatover the range may be. mile eure at Mf. 06. a with cords around it (an metal). 2 See BB, 178 ths expeesion recurs at Di, 244; 8.45184; Vin, i, 20; Ud. 90. 1 Feary, s0 8.3 P-B-D. to enue to yield (1), but suggests the ce, dete, to turn round * Apaccheyon. Of. Me. et 2 Thin rvure at Mi, 125 1, 0758.6, 178. * Odiaua, Comy. amber # Suthamiyey, 2 Ra, but Cony. s, glosing sma Siren ph pocoatran; sce Viem. tl. 353, where thin phrase is ual of racehoracn ys, 28] The Fivefold 2 Should! he wish to experience psychi power . ..; to hhoar deva sounds. . .; to thought-read . . .; to call to rind previous dwellings . . .; £0 ace beings faring on accord- ing to their deeds. . .; to enter and abide, withthe cankers| destroyed, in the emancipation of the mind, in the emancipa- tion of insight . ... he becomes an eyewitness in every case, whatever the range may be.” $ix (29). The alley-walt. “Monks, there are these five advantages of an alley-walk? What five # It hardens? one for travelling; it is good for striving; i is healthy; (ts use) tends to good digestion after onc has eaten ‘and drunk, munched and crunched; the conconteation' won from (the thought of) an alley-wal lasts long, ‘Monks, these are the five advantages of an alley-walk.” $x (00), The venerable Nagita, Once the Exalted One with a great company of monks, while wandering for alma among the Kosalese, came to the brihman village of Techinangala, belonging to them. And there the Exalted One dwelt in the Iochinangala woodland thicket. ‘Now the brdhman householders of Iechinangela heard of this. “Mark you" they said, tho recuse, Master Gotama the Sala, gone forth tom the Sakyan clan, has comet Tel gland drels in our wood nea hy; and of his ame Master “YD. ani if continue with all thi (eve rfernece im theft note to this atta); for fll details veo above, §23. Our text i notin fll * Cankama (pron hank’), Late, itbecamen cloister or teraced salle ce in, 100 (Vin Tet, i 1); bat originally must have ‘ben merely clearing inthe fad about = monk's dwellings so Com. ak J. i, Ny which gives the five delete (Buddhiom in Tranltions, Warren; of Bh. Davida, Bu. ith tris, p. 89 (1925). 2 "Comy. one able to endure a ang journey. | AUA. ie, 87 the Borba exhorts Moggallins to concentrate on his alleg-wale to got rit of torpor. Com. bere observa “By Bung, ‘the attention on the alley-walk,« concentration of Uh eight attain ‘ments (in, 4}, smlting te last is won.”2 The Book of the Fives (rexviii, 30 Gotama this excellent report goes abroad: He is the Exalted One, arahant, perfectly enlightened, endowed with wisdom ‘and righteousness, one vell-gone, a world-knower, the un- burpassed, a tamer of tamable men, a teacher, a Buddha of devas «nd men, the Bxalted One! Having realized more- knovledge himself, he declares it to this world with its devas ‘and Méras and Brahmas, to this carth with its secluses and brihmans, its devas and men; and he teaches Dhamma, lovely in the beginning, lovely in the middle and lovely in the end; and sote forth the godly life, utterly pure and perfect, ‘oth in spirit and letter. Well indeed isit to see such arahants And when the night was over, they wont to the wood, taking with them a great deal of hard and soft food, and stood out side the entrance,’ making a great din and uproar. ‘Now at that time the venerable Nagita was the Exalted ‘One's personal attendant. Then the Hxalted One called to the venerable Nagita and sil: “Who are these, Nigita, that make this great din and ‘uproar {Like fisherfolk, methinks, with a great haul of fish ! ese men, lord, are the beihman householders of echa- rigula, who wait outside the gateway. They have brought muh hued and soft food for the Exalted One and forthe Order." “have naught to do with homage, Nagita, nor has homage taught todo with me. Whosoever cannot obtain at will easily ‘and without difficulty this happiness of renunciation, this happiness of seclusion, this happiness of calm and this happiness of enlightenment, which I can obtain at will, easily and with cout diffculty, let him enjoy that dung-ike happiness, that sluggish happiness, that happiness gotten of gains, favours and flattery.” “Lord, let the Exalted! One accept (their offerings)! Tet the Well-gone accepts now, lord, is the time for the Blessed One to accept ! For wheresoever henceforth the Exalted One shall go, the brahman houscholders of town and country will be jst asinlinod (togive). Lord, just as when the (rain-)deva » All hin in w stick opening se blow VI, § 42; D.1, 87, ee. Howe the Comp, iit om Tech naga ¥, m1, 30] The Fivefold 23 rains big drops, the water flows with the incline; even 60, lord, wheresoever the Exalted One shall henceforth go, the brahmaan householders of town and country will be inclined. And why 1 Len itis because of the virtue and wisdom of the Exalted * Nagita, Dhave naught to do with homage, nor has homage ‘sught to do with me, Whosoever cannot obtain at will . this happiness of renunciation, seclusion, calm and enlighten- ‘ment, which I can obtain; let him enjoy that dung like happi ness, that sluggish happiness, that happiness? gotten of gai favours and flattery, Verily, Nigita, whosoever eats, drinks, munches and oe ‘must answer the calls of nature; such is the issue of it. Whosoever loves, to him change and a state of othemess ‘must come, grief, lamentation, suffering, sorrow and despais ‘such is the issue of it. ‘Whosoever is bent on applying himself to the symbol of the unattractive,’ in him disgust for the symbol of the attractive is established; such is the issue of it. Whosoever abides seeing impermanence in the six spheres of touche in him disgust for touch is established; such is the issue of it. Verily, Nagita, whosoever abides seeing the rise and fall in ‘the fivefold body of attachment, in him disgust for attachment is established; such is the issue of it.’ All thie reoure at 4 iv, 34; the Comy. here ie mstrilly the same. Reguing Négita, soe Dial. |, 108; Bretiven, Ixev, and p. 850. Y Gf 8th, PTs Met, 1. 3 dubihe an awe, thom ail, to shine, therefore atirctive (¢f. View tras “98 moth fala into the fame of &Inap, and moan, _redy for honey dropelcka the blade of knife beameared with honey" it sto avoid such snares that arbha- meditation in enjolned). ‘The ‘word is more gonerally tanslated the foul 's ase DAS. ral. 69; Viem, fra. 206 fs Repo. 204. “Contact with the te senses and the mind. + That in ll that i "not the alto very man, the skandbas; the physical parts the falings, the perceptions, the dispositions and the ‘conscious see Bre, ye Davida Buda Pych 0-56Bn ‘The Book of the Fives (rexriti, 32 Cuarren IV—Sumani. $1 G1). Suman, the rajah's daughter. Once the Exalted One was dwelling near Sivattht, at Jeta Grove, in Anithapindika’s Park; and there Sumani’ the rajah’s daughter, with a following of five hundred royal ‘maidens in five hundred chariota, come and visited him; and, after saluting, sat down at one side, 80 seated, ahe spoke thus tothe Exalted One: “Lord, suppose two of the Blessed One's disciples were alike in faith, alike in virtue and alike in insight, but one was an ‘lms-giver and the other was not. Both, on the breaking up ‘of the body after death, would be reborn in the happy heaven ‘world; but among the devas, lord, would there bea distinction, 1 differonce, between them 1" “There would be, Somand,’ and the Exalted One ani: “The alms-giver, when come to devastate, surpasses the non-giver in five ways: in divine life-span, beauty, happiness, honour and power? In these five ways, Samana, the alms- giver, when come to deva-state, surpasses the non-giver.” lord, faring on thence, they should return to this state here; when become human, lord, would there be & dis- tinction, « difference, between them 1 “There would be, Sumané,”’ and the Exalted One said “The alme-giver, as man, surpasses the non-giver in five ways: in human lifespan, beauty, happiness, honour snd power. In these five ways, Samand, the alms-giver, a3 man, ‘surpasses the non-giver.” “Bat if both, lord, were to go forth from the home into the 1 The omy, relates how she made bee rvave in «former life under ‘he Borldho Vipasi, Sho was the sister of Pasenai,rjah of Kosala (Nepal), and went forth and won arnbactahip when old; see Sisters, p10. Bacept here and at A. iv, 345 in 9 list of update her ame hoon not scum 10 recur in the four Aikdgas, ‘The notice at CuI Tat so fr a she i concerned, refer to the tal of. 09 (8.5 ‘Strn)snot the test; ii curloun 8.4. dos not mention that whe wax provat atthe Budde Paeaadl talk,” Dh'pila on Thi 16 has mach to aay ene Sites oe. ot 2 Taine w sock ets of Dil, 45; 8. iv, 215; A. 115, vs 31 Sumand 25 Lhomeles life; when gone forth, lord, would there be a dis- tinction, « difference, between them ! “There would be, Sumani,’ and the Exalted One said: “The alms-giver, when gone forth, surpasses the non-giver in five ways:! he is often asked to accept a robe, he it not rarely asked; often to accept alms, not rarely; often to accept, a lodging, not rarely; often to accept medicaments for sick ness,not rarely; with whomsoover he dwellsin leading the godly life, such folk mostly act towards him with cordiality in their ways of living, talking and thinking; it is rare for them not to act cordially, cordially they offer service seldom without ‘cordiality. In these five ways, Sumani, an alms-giver, when ‘gone forth, surpastes the non-giver.” “But, lord, if both win arshantship; in that state would ‘there be a distinction, a difference, between them %” “In that ease, Sumani, I verily declare there is no difference whatsoever, that is to say, comparing emancipation with emancipation.” “Tt is amazing, lord, it is wonderful, lord, how far-reaching is the effect of giving alms and doing good deeds, since they are ‘help and a boon to one asa deva, a help and a boon to one as ‘@ man, yes, a help and s boon when one has gone forth *Ttiiseven so, Sumani it is even as youhave just said..." ‘Thus spake the Exalted One; and when the Well-gone had thus spoken, the Master epoke again aud said: “Ast stainless on her sky-bound course, the moon Outshines in splendour all the stars’ array: ast so the virtuous, believing man Tn chavity outshines the mean on earth. Ev'n# aa the bundred cloud-peaked thunderstorm, In lightning wreathed, the hills and hollows fils 1 This paragraph recurs below ¥,§ 104 and at . i 8; ee OS. 07, dierent translated. CY. also Dial, 18, § 95 J © Upaharay pohorani. Cong. on A. ii obvervee: hayika-dasit. upohiray vpabarant, panini Text repeats 4 of blow VI, §83 for this simie Thin ooo at 8.1, 105 of. 188.26 The Book of the Fives {rexr i ‘And rains upon the foison-bearing earth: So does the see, disciple of the Best, ‘Tho allenlightened One, wise man, o'etop ‘Mean men in these five things: long life and honout, Beauty and happiness, abounding wealth: ‘And after death lives blissfully in heaven.” $i (62). Cundi, the rajat’s dager. Once the Exalted One was dwelling near Rajagaba, ab the ‘Squirrels’ Feeding Ground? in the Bamboo Grove; and there Cundis therajah’s daughter, attended by five hundred maidens ins like number of chariots, came and visited him and, after saluting, sat down at one side. Thus seated, Cundi, the rajah’s daughter, spoke to the Exalted One thu “Lord, our royal brother, Cunda, says this: When » woman or man has taken refuge in the Buddbs, has taken refuge in Dhamma, has taken refuge in the Order, abstains from taking life, from taking what is not given, from camal lusts, from lying and from indulging in spirituous liquor, causing idleness; hhe will surely arise, on the breaking up of the body after death, to a fair course, not to an ill one. But I, lord, would ask the Exalted One: With one’s trust in what sort of teacher willone surely atise,on the breaking up ofthe body after death, toafaircourseand not toanillone t With one’s trust in what sort of Dhamma. . . what sort of Order... And what sorta of virtuous practices must one perform to arise, after eath, to a fair course and not toanill one ‘€ Whatsoever beings there are, Cund!, whether footless,two~ ‘Biogspribbil; the word une above in adhipaleyya (Powe) 2 Thin park” wan given tothe Onder by tho raja Bimbista of Ma gua (Fin i, 39); forthe legend ofits namo oo Rockhill’ Life 43; Waters Yun Chong i, 167; twos the Sit of te kind. # Excopt at A. ie, MT in lat and hore sho doos not soem to be smentionnd; Comy. on A. iv: rijakuni, merely: here we havo 20 comment, She aad hee brother (ot mentioned clarwhere) may have ‘boa the chikien of Bimbiaire, who bad at last thee wiv; sce CHL, 183. Pron. Choondee. * Onitting the fourth clase, wbat follows rcure at .1i, 345 1187, Including the pith. See 0.8.11. 38. viv, 32] Suman a7 footed, four-footed or many-footed, whether with bodies or without, conscious or unconscious or neither conscious nor wn- ‘conscious, of them the Tathigata, arahant, the perfectly en- lightened One, is declared the best ;* whosoever put their trust in the Buddha, put their trust in the best,and unto them is the best reward. ‘Whataoover Dismmas are formulated or not formulated, Cundf, of them (the Dhamma of) dispassion is declared the best. mean: the rushing of pride, the quenching of thirst, the ‘rooting out of lust, the cutting off of rebirth, the destruction of 5, dispession, making an end, Nibbéna; whosoever put ) Dhamma, put their trust in the best, and unto them is ‘Whatsoever orders or communities there are, Cundf, of them the Order of the Tathigata’s disciples is declared the best, that is to say, the four pairs of men, the eight persons, that Onder of disciples of the Exalted One, which is worthy of offerings, worthy of gifte, worthy of oblations, meet to be reverently saluted, the world’s peerless feld for merit; who- soever put their trust in the Order, put their trust in the best, ‘and unto them is the best reward. ‘Whatsoever virtuous practices there are, Cundt, of them ‘those! loved by the Ariyans are declared the bes, that isto say, 1 This clause alo recor at A 4 Aga: tp, top, fast, chieti This clause is deat with exegetically at Viem. tr. 337, whero Dan i sil mess tats contin; ell, condone compounded; seo also PED. ax. yavalt. Dut i thot the Beboud talk about “things dofnite and indefinite" (PED) to young woman who asks him: * What is truth bat with Marcus Aurelios he might well ay: "ire and foremort, keep unperturbed (To dima, vii, 8; Rendall traly 1010); ef Vim. i, 20: Bhopoata faminpariyiyea rigaingiye dhamimo devo, madanimmadondye, eo, tebe ‘For these test three clauon ef D i 4; ii, 227; 8. iv, 272, and Viom. tl 282. "Thowe on the four stage of the Way: 800 Vim ra. 258. * Comy. inserts silini, with two MSS, and obvervor: magpo-phalo- sompayatokn sila28 The Book of the Fives (rexrii 36 those unbroken and without a rent, untarnished and without blemish, beinging freedom, praised by the wise, incorrupt and conducive to concentration; whosoever perform the virtues, loved by the Ariyans, perform the best, and unto them is the Dest reward. ‘For pious men who truly in the best ‘Distinguish best;! who in the Buddha see ‘The gift-worthy, the unsurpassed, the best; In Dhamma best the ease of passion’s calm; ‘And in the Onder best th’ unrivalled field ‘For merit—yea, for those who alms bestow Inthe best place best merit doth increase, ‘And life and besuty, honour, fame and power, ‘Best happiness. Who gives unto the best, ‘Wise mon, in Dhamma best composed, as man Or deva, with the best attained, finds joy.” 4) (9). Vagoha, houokolder® Once the Bxalted One dwelt neat Bhaddiya in Jtiy Wood and there Uggnha, Mepdaka’s grandson, paid him a visit and, after saluting, at down stone side. So seated, he suid tothe Exalted One: “Lord let the Bxalted One accept a meal at my house to- smorzom, he as fourth (with us threel™ a the Ys + Arde (tera) ne tally ich man with magi power, ich bis Roueelwere so mppowed to ores (ce Poy 240, Waray Bsn. #0); be fed the Be ant Oner on » journey, ater, hick traveling ations mee allowed, Reternce made oh and Tin fay at Fim, 489 (or cep 84; tho rien, th ss ‘agra, ae tl at Vint.) Utd 198; Dip: Viaathys Seube (Ware, opi, Al) Migranddnngter wa Visit (Siar, prio) The anily ved at Badia our Cony. ie)—exording 16 Waireny in Benga, bat probaly Maga, since Binnie wet Kiminiv to witns Me age (Fin) Totnot tree Unga dee sere tue Cong islet. Of Btigirans, Comp obverse that the Tors waren continuo street yp the lope of te Bimal Tats ef M28. Com. ays he id oo fnring hi gil seni be nervous (inn) ssn he ans ad tablet tke inthe Buddha's nord vay, 33) Suman 20 ‘The Exalted One accepted by his tence. ‘Then Ugguba, Mendaka’s grandson, seeing the Exalted One hhad accepted, rose from his seat, saluted, and took bis leave, keeping the Exalted One on his right. Now when the night was over, the Exalted One, robing himself in the morning, took bow! and cloak and went to Uggaha’s house, and there sat down on the seat, made ready, And Uggaha, Mendaka’s grandson, served and satisfied the Exalted One by hand with plenty of hard and soft food; and ‘when the Exalted One had removed his hand from his bow he sat down at one side. Thus seated, he said: “Lord, these girls of mine will be going to their husbands? families; lord, let the Exalted One counsel them, let the Exalted One advise them, for their good and happiness for many a day!" Then the Exalted Ono spoke to them and ¥ Wherefore, girls, train yourselves in this way': To whatso- cever husband our parents shall give ws—wishing our weal, secking our happiness, compassionate, because of compassion — for him we will rise up early, be the last to retire, be willing workers, oder all things sweetly and be gentle voieed.® ‘Train yourselves thus, girls. ‘And in this way also, girls: We will honour, revere, esteem and respect all whom our husband reveres, whether mother ot father, recluse or godly man, and on their arrival will offer them seutand water. Train yourselves thus girls ‘And in this way also, girls: We will be deft and nimble at our husband's home-crafte, whether they be of ool of 1 These fread the gtk recur at A 9 AuD.U116 thene terms Di, 8, Ai, 8, 8.5, (Of. Bribaspati Sit xiv, (8.9 8. cl, 983)" Wisng baler oles paying reverence to the elders ofthe fly, preparing food and con ‘ments aud using alow seat and bo—thoe ave the dutes of women ‘boon declare.” Also Proves xxi: She rsth while te yet night she seketh wool and flax and worksth willingly with het bands she looketh well to the ways of he household and eateth not the bread, oleae” 26, Fe applied to the eal ome, hiratona ee Dal0 The Book of the Fives (rexviti, 37 cotton, making it our business to understand the work, fo as to do and get it done, Train yourselves thus, gis. ‘And in thin way also, girla: Whatever our husband's house: hold consist of-slaves, messengers and workfolk—we will Jenow the work of ach by what has been done, their romissness by what has not been done; we vill know the strength and the weakness of the sick; we will divide the hard and soft food, eack* according to his share, Train yourselves thus, in, 8 fod in thin way aloo, girls: The money, comm, silver and gold that our husbend brings home, we will keep aafe watch and reared over it, and act at no robber, thief, carouser, wastrel, therein. ‘Train yourselves thus, gils : Tadeed, girls, possesed of these five qualities, women, con the breaking up ofthe body ater death, are reborn among, the devas of lovely form, ‘Active, alert to cherish him alway, ‘Not to that man who brings her every joy ‘She offers slight; nor will s good wife’ move ‘To wrath her husband by some spiteful word; ‘And she reveres all whom her husband honours, For she is wise. Deft, nimble, up betimes, ‘She minds his wealth emid his folké at work ‘And sweetly orders all. A wife like this, ‘Who with her husband's wish and will complies, Ts born again where lovely devas dwell.” pt mie in gg wit Se ron Satara Ss ere ote ‘RNG cots cee aetna Deyn eco cee yee ny dee ee rt: nm atte tated oan a ee ge a vm 34] Sumand 31 Siv (34). Stha the general. Once the Exalted One dwelt near Vesill, at the Cabled Hal, in Mahavana; and there general Siha paid him a visit, saluted him, and sat down at one side. So seated, the general said to the Exalted One: ‘Is it possible lord, to show the visible result of giving ?” ‘It is possible, Stha,’and the Exalted One aaid: “The almsgiver, Stha, the liberal man, in good and dear to many folk; since he is 60, Stha, this is the visible result, of giving. Again, the good and wise follow him; since they do 20, Stba, this isthe visible result of giving. Again, © good report. concerning him goes about; such occurs, Stha, this is the visible result of giving. ‘Again, whatever company he enters, be it of nobles, brihinans, householders or recluses, he enters with confidehoe and untroubled; since he does 40, Stha, this is the visible result of giving. Again, the almagiver, the liberal man, on the breaking up of tho body after death, is reborn in the happy heave since that isso, tha, itis hereafter the result of giving. ‘When he bad thus spoken, general Stha said to the Exalted One: “Lord, those four visible results of giving declared by the Exalted One—not as to them go I by faith in the Exalted One; I just kmow those things. Lord, Tam a giver, a liberal ‘man, and am good and dear to many folk; many good and wise men follow me; « good report concerning me goes about. People say: General Sthe is an almegiver, a worker and a servant of the Order; whatever company of nobles and so forth I enter, I do so with confidence and untroubled. I donot go by faith in the Exalted One in regard to these things, 2 Ho was goncal of the Lichavi built thie all for the Baddha; they belonged to « confedersey aee Buh, India, Sha was much given to quetioe like Uwe gf Af, 7047. He was originally supporter ofthe Jans * Amahtabhise.32 The Book of the Fives [rexriii, 39 [just know them. But when the Exalted One says to me: Stha, a giver, & liberal man, on the breaking up of the body after death, is reborn in the happy heaven-world—it is this that Ido not know, and itis herein that T go by faith in the Exalted One.’ “tis even #0, Stha, itis verily just as you say. Good isthe giver, folk will follow him, ‘Fame he attains and honours grow; ‘mong men He walks untroubled, being liber ‘And confident, Wherefore the wise give gifts; ‘They put aside the stain of stinginess ‘And, seeking bliss long in the Thrice-Ten* stay, Finding delight in deva-fellowship. ‘Th’ oveasion made, the good deed done, hence fare ‘They on, selé-radiant devas, wandering In Nandana, glad, happy and content ‘Amid the fivefold pleasures of the sense, ‘Toyed in the teachings of the Unattached? In heaven disciples of the Man Well-gone.’ §-¥ (5). The advantages from gift Monks, there are these five advantages from gifts. What five? “He is good and dear to many folk; good and wise men love him; a good report isapread abroad about him; he strays not from the householder’s Dhamma‘ and, on the breaking up 1 Tiive; in Phe, ver. SM, tdarmd, one of the names for the ext word 1 Tgrovein the heaven ofthe Thirty Devas seo KS, i 8m, ¥ 200, where such py is ald to be the lot of 9 raja-cokhaealh; or it may Tea grovein another groupof devas, for satia-evloken hi Nendana- oni aii yr (J. y 49). Tn the Tusita grove of thin name the Pothisatte walt peor to rebirth datas te quotation from the Comy, in the text note should rend nob asec Brethren, 44.2 on this wor ‘Gihidhenma omapes, Comy. akhonia-paseaela, the Dhamms of a Buda, Ji, 48. v1, 35) Sumani 33 of the body after death, he is reborn in the happy heaven world ‘Monks, these are the five advantages from gift. Dears the giver, goodly the way he takes, Loved! by the good, God-goers,"eelf-restrained; ‘They teach him Dhamma that dispels all TI, ‘That Dhamma he here having come to know * He rid of eankers waneth utrly."¢ § vi (86), The timely gift. “Monks, there are these five timely® gifts. What five ? One gives to the new-comer; to one going away; to the sick; when food is hard to get; the fist-ruite of field and orchard? ho frst sets before the virtuous. ‘Monks, these are the five timely gifts ‘Timely, unstinting give the very wise, ‘The affable; their timely gift to such ‘As they’—the noble upright Aviyan men— Tra rich oflring® that brings man peace? Nor they who laud nor they who do the deed ‘Lack offering, but both in merit share. Give without let of mind where great the fruit, For living things (such) meritorious deeds Are in another world « footing sure * Com. rads sant nay tajent, 8. 2 Bradmazirae: ace Mea, Rha Da lo Uajont appari ‘tat, 95. 2 The lat to lines of the text recur ab Vint, 148, 1645 Ji below, §38 « Porinita. yu, pt, enuecharie ‘paloni.Comy. drawato Taino, Tai in s term of reverence that came to be given to Founder and to atsbants, Dakthind, among bethmans, o scrfial git. # Gf. veroe 207 a8 J. 8. 1% Ansmodanti, Comy, ehamonte id enumadantt (of, “They alan ers sho only ean and weit’) 7 aEvy The Book of the Fives (rexrii, 42 §-vii (GT). The gift of @ meal. “Monks, in giving a meal, a giver gives five things to an almeman. What five ¢ He gives life, beauty, esse, strength and wit but in giving these he becomes a partaker in each quality,? in heaven and ‘among men, Monks, these are the five things. In giving life and strength and beauty, wit, In giving ease, wise men find happiness ‘Whooo shall give these gifts shall have long life ‘And honour, wheresoe'er they be reborn."* § vii 88). The adeantages of believing. “Monks, there are these five advantages for a believing clanemen. What five ‘Monks,¢ the good and wise inthis world out of compession first feel compassion towards the believer, never thus to the unbeliever; when visiting, they first approach the be- liever . . .; when receiving, they first accept alms of the believer » . . when teaching Dhamma, they first teach the believer, never thus the unbeliever. ‘The believer, on the breaking up of the body after death, arises in the happy hheaven-world. ‘Monks, these verily are the five advantages for a believing clansman. ‘Monks, just as in some pleasant countryside, where four main roads meet, the gteat banyan tree is a haven of rest* for all the winged creatures round about; even 80, monks, the believing claneman is a haven of rest for many folk, for monks and nuns, lay-disciples both men and women. 1 Patlbina, Com yute-mutpaibhina, which Lsuppose may mean spt un rely ity sndestandings Bacon's “» rady saan,” but ee AED. ns. mate, aloo Psof Cont 372 2 he text repeat in ful fr each of blow, § 4, whee thi lie ofthe text rewes. 4G Ais, TB ¥ Puisaranay. vim, 38) Sumané 35 ‘Lo! as. mighty leaf-clad banyant tree, A fruitful bower of branches, trunks and roots, For the winged creatures is a resting-place, And birds come home to that fair haunt® for shade And fruit, each finding there his meed and want So, to the virtuous, believing man, ‘Humble and docile? genial, friendly, mild, Come arahants, devoid of lust, delusion, Devoid of hate, earth's fairest field for merit, Who teach him Dhamma that dispels all I. ‘That Dhamma here he coming thus to know, He rid of cankers waneth utterly." $x (89). They desire a son. g* five things, monks, parents desire a son born in the family. What five f He that isholpen he will help us; for us he will do what must be done; long will he keep up traditions; worthily possess his heritage; and make offerings to the potas when we are dead. ‘Monks, seeing these five things, parents desire a son. . Wise folk who see these five desire a son ‘Whoso is holpen, he will help; for us He'll work, long the traditions keep,* fll His heritage and peta offerings make— Seeing these things the wise desire a son And the good and prudent, grateful and beholden? 2 Mahaduma, grat tee, 2 Thinline in quoted and dystona + haunt exagetially dealt with at Bon. 186; Vio tl 8. * Nivittutipathaddhey of Di, 12. 4 Abo, 35 * Thinsuta iequoted at Plof Cont. (the git tl Shere ia omewhat expanded). ‘Tho five als rear at D. i, 189 (ll ort ith te) © Tithe, Se. hase » Kalai lotvedine: se 0.1, 78.36 The Book of the Fives [rextiti, 43, Cherish their parents, mindful! of the pasts ‘They work for them as tho’ it were « favour. ‘Who hearkens to instruction, holpen, belps* ‘A son like that is praiseworthy indeed.” $0. 80 te, ‘aoa the petal tes, ported by Hilay, the rnoartain Kings growin ve gro. What five hey groin branche, teves and foliage; they grow in barks sows in pith; hay gro in hear Mont the pnt ail tes, soportl by Hlimlay, the mooi King rv in thew ive growt, ven 0, monk, fa nthina owe suport bya blving lhe, gow ine rot What ve! Ths gr in ath in vireo, in leaning, in charity, they rns. Ponta, within» home, eyppote Dy a Deliving lan cult gow in thes ive owt. “Whest ae Hindle’ rocky mountain ops The twee an fret lante there ind place For growth amid th ngs masay groves So ine virtaows,alving ei Wie, mons, bthy Lin, ends, follower Sn place Forgowth "The wal beaved, wth wit ove, Willems th vite of tht ma, ¥ Amuroray, Comy.expling: « « . onussorant 2 Bhat pas. Comy. oh Bal tng pont, 4 Cf the whole ata vith A. h 152 (08, i 1805 on wt ees ee 58.4206 n.These parts of toe are nck: see above, §255 AE 3 102 the five“ growthe’ fora layman roour Below, § 40. and 68; in the ‘Sevens’ at A iv, 4, Ds lily 169 a8 * true, TT bave ventured to translate thi smile rather diferent from (8. et flowing the prose: find Ack, 252 on A. | soerely remark that ado meus made of ek, Dt in Sanskrit the word hana definite connectcn with Himtlays 26 Macionell's Dich sr; Bddhaghoea would probably not be aware of thins ace P..D. a Dr. Stele’ Aftererd p 1 vv, 40) Rojak Munda 37 ‘His liberal ways;! the way of Dhamma here Will take which leads to heaven, and after dwell, ‘Toying in joy of devas, happy, glad.” COnarren V.—Razan Mospa. $1.0) On ging rik. Once the Exalted One was dling near Sévath, in Jta Grove, at Anithapigita’s Park; sod there Anahspingik, the housebolder, came and visited him and after saluting, at flown at on side. So tate, the Exalted One sid to him: “Howsholder, thereat thes five reason forgetting ich What fre? ake tho case ofan Argan dil wth riches gotten by work aud eal, gathered by the trength of the arm earned by the sweat of the brow, july obtained in sTnwful wayt—be nukes hineolf happy, ad and eps that great happines, He makes his parets happy, glad ant keops them 0; ike. wise his wife and children, his slaves, wort and mea This inthe St rencon forgetting rich “Agia, when riche re thus gotten, he makes his finda and comyanions happy glad espe them so. This is the tecond eon. “Again, when riches ae hus gotten, ick from Size and water, ujabs and robbers, enemies and hein in warded of Zn eeps hiagoods in safety. ‘This ie the thi eaon, "Then, mien riches ate thus gotten, he makes the ve ob: lations’ that is o ys obatons to kin, gusts ets, jabs tnd devas. Thisisthe fourth reson. The lant two lines of the text roca at Zl 135 with variation at Aci, 62; the lat pide ofthe eeond line wt Te 19; Tag. 242. (In the ‘tidane, with el and Ss. we shoud re put li, no doubs) tAdiga. PED. (diya), no doubt boowse of the confusion of Bhojanant with Bhaginay of the text, srungly devivs this word. Tt is prevumably the gerundive of adi (P-B.D. diga'). Com dit bara. 1 Of the whole wutta with A. 8,07; 8.4, 0; below Vy § 2275 the Comy eters to his temarks on Ail TDs postage recur ao a Ai, 282. + Thinina soc acts Mei, a6: 1,7 + Bat38 The Book of the Fives (rent, 46 ‘Moreover, householder, when riches are thus gotten, the Aviyan disciple institutes offerings, of lofty aim, celestial, ripening to happiness, leading heavenward, for all those re- cluses and godly men who abstain from pride and indolence, who bear all things in patience and humility, each mastering self, each calming self, each perfecting self. This isthe fifth reason for getting rich. Householder, there are these five reasons for getting rich. ‘Now, if the wealth of that Ariyan disciple, heeding these five sasons, come to destruction, let him consider thus: At least, T've heeded those reasons for getting rich, butmy wealth has ‘gone !—thus he is not upset, And if his wealth increase, lt hhim think: Truly, I've heeded those reasons and my wealth has grown !—thus he is not upset in either case. “Bred, borne and battened is my household all Upon my wealth; I've warded off ill-luck; ‘Made five oblations; furnished those good men, Who lead the godly life composed, with gifts And offerings of lofty aim; that meed, ‘The wealth wise householders should eek, by me Is won—whate'er befall there's no regrot!” Whoso considers thus, that man firm set In Ariyan Dhamma here on earth they praise, ‘And afterwards in heaven he finds delight.” $4 (42). The good man. “Monks when a good man is bom into a family it is for the good, welfare and happiness of many folk; itis for the ‘good, welfare and happiness of his parents; of his wife and children; of his slaves, work-folk and men; of his friends and companions;itisfor the good, welfareand happiness of reckuses and brabmans. Monks, just as good rains bring to perfoction all crops for the good, welfare and happiness of many folk; even #0 a » abiding ef. Di 1; A. Iv 5 for this passage, ® ta bagi lata thar » «This githa recurs nt Ai, 67 Ofte prone ofthis atta with A. i, 244, veya) Rajah Munda 30 good man is born into a family for the good, welfare and happiness of many fol. For many let the good man wealth pursue. ‘Him Dhamma-warded doth a deva ward. For him well taught, moral and dutifwl, Will honour never wane, On Dhamma standing, Virtuous, trath-speaking, conscientious, Of such 2 man who's fit to appraise the worth ¢ “Tis even like red gold from Jambu's sttear. Him devas praise, by Brahms praised is he.” $i (43). What is welcome. ‘Then Andthapingike, the householder, visited the Exalted One and, saluting him, sat down at one side; and so seated, ‘the Exalted One spoke to him and ead: “There are these five things, householder, which are welcome, sought after, lovely, but hard to get in the world. What five ? Long life, householder, is welcome, sought after, lovely, Dut hard to got in the world; beauty is welcome . . -; happi= ness is welcome . . .; honour is welcome . . . the heaven worlds are welcome, sought after, lovely, but hard to got in the world. ‘Such, houscholder, aro the five things, which are weleome, sought after lovey, but hard to get in the world. Now these five things, householder, are not to be got either by vows or prayors, I declare; for if they were, why would anyone languish hero? To bring about long life, householder, is of no uso for an Ariyan disciple, yearning for long life, cither to pray for it or to think much of it; the way that leads? to long life must be wayfared by the Ariyan disciple, ‘and when the way is wayfared by him, it leads to the winning "The thin line ofthe text recurs at A. i, 162; the two Inst ines ‘at Dip. 290, Avil, @ and 29, and ate quoted at Piem. 48, For the iy YOR: Ai II; Jy, 200, 8 Cony. observes: dananilédita putiacptipaia. Patipada is the term used for the more usual, perhaps more genuine, Maggy in the First (Benaree) Uteanes.40 The Book of the Fives (vexr't, 48 of long life, and he becomes winner both of heavenly life and ‘bumaa life. ‘$0 too, of beauty. . . happiness . . . and honour. Householder, to bring about (life in) the heaven-worlds, it is of no use for an Ariyan disciple, yearning for heaven, tither to pray for itor to think much of it; the steps that lead to heaven must be stepped by the Ariyan disciple, and when those steps are stepped by him, they lead to the winning of hbeaven, and he becomes a winner of the heaven-worlds. Life? beauty, honour, fame, high birth and heaven— Whoso, day in day out, again, again, Doth often prey for such, in him the wise Zeal in the acts that make for good commend. ‘A twofold weal the wise, the zealous man attains: ‘Good here and good hereafter. “ Wise and sage ” He's called who weal hath understood.”* Sv (44), The giver of good things Once the Exalted One dwelt near Vesill, at the Gabled Hill, in Mahavana. Now the Exalted One, robing himself before noon, went to the house of Ugga,* the Veséliyan house hholder, and sat down on the seat ready there. And Uges, the Vesiliyan householder, spproached the Exalted One, saluted him and sat down at one side. So seated, he said to the Exalted One: ‘Brom the mouth of the Bxalted One have I heard this, Jord; from his own mouth have I received this: The giver of good® things gains the good. Lord, to me the gruel from sil “tort repeats in ful 4 Breept for the fst Line tia pith secure wt 8 87s oslo 885 to sit the prose here Ihave varied tho tel. compared with KS. i, 12 ‘Thetast thee nee ofthe text recur at It 17, thelaat two at DA. b 3 (quoted), ae the lat at A148. T uhdthinmaya, Comy.alhasn adbisamagarena, See S.A 4 See 2.8.4, 285 A. i, 208 f. { Manipe, more usualy tracaated lovely, asin § 43 above * Com caleit ype and snynit ia made by cooking talk, env and lament with cummin ese i ghee. ‘The Sinkatwe today vem toe the nuts and ba ofthe ai tee, but not to make a gel. 68. vv 48) Rojak Munda a soot eating nt the Bald One apt some fom sent of pity. The Bx One asp ot of ity. on the mth of he But ae Rave 1 Ba hi oi The giver of good things gain the good." Lor, food is the ah of pg" with plenty of jue ru, “ninth iy ete wile = food ina mew of sc, cleaned of bic ran, served with assorted curries and condiments. ‘ ood are mute trom Benne. food in coscht witha ery cover, woollen cloth or coveretsapuad with rugs of deorakng, with awnings over, Stand crimon exbion at sither end, ad though we know, Tor that iis not etable! forthe Exalted Ono this anda. ‘ood plan of mine, worth more than hundred thowand yet tthe Baaled Ono scoop oat ofp be re ac ‘accepted (each gift)* out of pity. on the Exalted One gave thanks to Ug, the Veiian, with this benediction a sit me “Who gives the good shall gain the good; he who ‘To upright men gives willingly clothes, bed, Food, drink, the needful requisites; and what's ‘Foregone, put by, obsesses? not the mind. + Salarmagan. Cony, pickle one yaad renege. yal pgs sh with ene tating jojo frit and amas condiment. Ge Det ZT end ba 151 on ror madre 2 Reni ito, Swi le Cong stadt, lowing: iia They be “ale ges cord bale ges Sh tie ask phat fi 6 a5 | Gf Dai Vint 1, © CGM, Comp cers Cat thin lank wat not ‘being two and s half cubits long and one and « half across. re Oe ‘Th txt repeat cach in fl 2 Th tom ron mapa, ut with Sax and Cony. we soa tol ea ar 6 Yh i i PD oe Dit Comy. bares anneal cls a oho fi Of. below V, § 48. a aint 2, ee2 The Book of the Fives (1exr ili, 50 ‘Whoo in arshants doth find a field For gifts, wise man, foregoing what is hard, In giving thus, the good shall gain the goud.’ ‘And when the Exalted One had thus given thanks to Ugga, the Vesiliyan, he rose from his seat and departed. Now in due course Uggs the householder died and there after arove in a certain inferable world.? ‘At that time the Exalted One dwelt near Sivattht, at Jeta Grove, in Anéthapindika’s Park, and there, when the night was far spent, Ugga the deva, in lovely radiance, lighting up the whole of Jeta Grove, came and visited him and, after saluting, stood at one side. And the Exalted One spoke to him, standing there, saying: ‘I hope, Uggs, things are with ‘you as we hoped “To be sure, lord? things are as the Exalted One hoped.” ‘Then the Exalted One addressed this verso to Ugga, the dova: “Who gives the good shall gain the good; who gives ‘The best aall best receive again; the choice, ‘The choice receive; the chief, the chief place win. ‘Who gives the best, the choice, the chief—that man Has honour and long life where'er he rise. $v (45). Yield in merit. * Monks, there are these fv yields in merit, yields in good- ness, the food of happiness, heavenly, ripening to happiness, leading heavenward, conducive to what is welcome, sought after, to the lovely, to good and to happiness. What five? Monks, whose robe a monk enjoys the use of, while entering * Manomayay biyap. Kaya in foquenty aoe for kiya; of. 8.1, 21 (K.S1, 37). Orit aiy be the By of ica that isto be inferred— ‘in, from ie vi 4's. 40, bat our text and Comy. omit 2 Thieine ofthe text secure above, § 37. {Camp eters to ctl 4, where the whole atta eur, excet that here Todging (endzone) ie expanse into loging (era) and bed and Chair (maicnptiy), thus making the Sve heads required. CY. also Acie, 245; 81, 301 ¥¥ 48) Rajah Munda 43 Ad abiding in limites mind-concetetion-unt btn sal come ulited yield in mer, yield in goodaes, ee ford of happzes, heavenly, ripening to happin, lading hooves ard, conducive to what i wel, sought att tthe lve to gd an to rine ook, whose alse monk enjoys... whowe edging. howe bed and bench «whoa medicament fot sgknes 8 monk eajoys the ute of, while abiing fe Timi mie Concentration unt hit sll come unlimited ld in mer, in gone, the fod of happiness Monks, thse ate th fie yield inet, yields in good “Monks, of the Avjan dice, endowed with the fve ied in men, yields in gone it ot ety to grap the measure of mei an oy: Thus much the ye in merit in godnes, the fod of huppines butts great mast of meri rekone incall, inmate _ Monks, just anit ent eaty to rap! the amount of water in the mighty ooan and to say: There reso many® pall of water, or hundreds of pals, or thoes of pail ot hundreds of thousands of pill of mater, bat hepa ans of water ej reckoned incalculable, immeasurable: even so, amon, it isnot eagy to rsp the measure of merit of the Arig dsiple endowed with thve five yds of mest and fads, ant to may: Thus mach i the Yield in met, the Yield in goodne, the food of happines, eesti, pening to pines long heaven ence to wha eweleome, tought after, lovey, got nd to huppince tut merely that thisgreat mua omer reckonedicatclable,imeaatable ‘Vast deeps immeasurable, fearsome pool, ‘The oo2y home of sumnless treasuries! — ‘There flow the rivers, there to meet the sea, * Our text and Ss guketey; 8. v.40 gant * Our tant should tend adekiakin’ ace Rhys Davids’ Coine and Meares of Celn, p. 19f. 8. vs tr. gllon, but i¢ aeeme Yo be ‘more than that. Por the sii ace blow Vi, § 3. * Ratoragonanay dlaysy (rom VW to tick): of. Henry V1,“4 The Book of the Fives (rextil, 33 Serving the needs of countless hosts of ment ‘And to that man, wise almoner, who gives Food, drink, clothes, bed, seat, mat, comes meed in torrents, ‘As rivers, bringing water, to the sea.” $i 6). The perfetngs® “Monks, there aze these five perfectings. What five t ‘The perfecting of faith, of virtue, of learning, of eharty and the pesfeting of insight ‘Verily, monks, these are the five perfectings. § vii AT). Treasures. ‘Thote are these five treasures, monks. What five ! ‘The treasure of faith, of virtue, of learning, of charity and of insight. ‘And what, monks, isthe treasure of faith ? ‘Herein, monks, the Aviyan disciple has faith and believes in the enlightenment of the Tathagata. ... This, monks, is called the treasure of faith ‘And what, monks, is the treasure of virtue t Herein, monks, the Ariyan disciple abstains {rom taking life, . . .. This, monks, i called the treasure of virtue, ‘And what, monks, is the treasure of learning * Herein, monks, the Ariyan disciple has learning and a ‘memory, retentive and well stored... . This, monks, is the ‘treasure of learning. “And what, monks, is the treasure of charity ‘Herein, monks, the Ariyan disciple living the housebolder's life is free in heart from the stain of avarice; given over £0 charity, open-handed, delighting in making presents, he is 1 Our text reads mace, fh, but all oer texte mare > oy abore, $40 2 Simpl; or nccomplishments or achierementa. ‘Chasity’ i steely giving” (lana) ein no way’ conneted with love (0pm) Gp a. 1 100, Di, 163, and Atv, 4forveven. Tho text is thus abbreviated vvanl Rajah Munda 45 ready to comply with another's request and finds pleasure in ‘lmagiving. This, monks, is ealled the treasure of charity, ‘And what, monks, isthe treasure of insight ¢ ‘Herein, monks, the Ariyan disciple has insight; he possease insight into the way of growth and decay, and Ariyan pene- tration into the way to the utter destruction of ML This monks is called the treasure of insight. ‘These, monk, are verily the five treasures, Faith? in the Tathigata, unshaken, fim; Fair virtue, praised and loved by Ariyans; ‘Serenity® in seeing upright men ‘And in the Order—he whose way is thus, [No beggar is he called, nor vain his life. ‘Wherefore faith, vituo and serenity, Wise men, discerning Dhamma, e'er pursue, Remembering the message Buddhas bring.” § vii (8), Slates nt tobe gotta, “Monks, there are these five states! not to be got to by r cluse or godly man, by deva, Mira or Brahma, nor by anyone in the world. What five? ‘Where ageing brings no old age—that slate isnot to be got to by recluse of godly man. . .. Where sickening brings no sickness... noedyingdeath ... nor waatingdestruction nor ending brings the end-that state ia not to he got to by recluse ot godly man, by deve, Mira or Brahm, nor by any- one in the world - Monks, to the unleamed, average man, agving brings old age;and when he is old, he reflects not thus: "Not to me only does ageing bring old age, but: wheresoever there is a coming ‘and going, « passing on and an arising of creatures, to all, ‘ageing brings old age: and if, when old age come, I should 7 This git eee at. 5, 82; W364 A. forthe at thee inn of the text fA 4 Oration: pani; ce nto 5, there, fellow heute itera ning S Phdndns Cony. gone iron snd Begone given46 The Book of the Fives (ext 4 mourn! and pine, weep and wail and beat the breast and fall into distraction; food would not please me, ugliness would come upon my body.? affairs would be neglected, enemies ‘would rejoice, while friends would grieve.” And when old age comes, he mourns, pines, weeps, wails, beats his breast and falls into distraction. Monks, this man is called an unlearned average man; pierced by the poisoned dart of sorrow, he just torments himself. : ‘Again, monks, to the unlearned, average man, sickening brings sickness . . . dying, death... wasting, destruc tion . .. and ending brings the end; and when the end is near, he reflects not thua: “Not to me only does ending bring the end, but wheretoever there is a coming and going of creatures, 8 passing on and an arising, to all, ending brings the fend: and if, when the end is near, I should mourn and pine, ‘weep and wail and beat the breast and fall into distraction; food would not please me, ugliness would come upon my body, affairs would beneglected, enemies would rejoice, while friends would grieve.” And when the end is near, he mourns, pines, ‘weeps, wails, beats his breast and falls into distraction. ‘Monks, ‘this man is called an unlearned average man; piereed by the poisoned dart of sorrow, he just torments himself. ‘To the learned Ariyan diseiple also, monks, ageing brings ‘old age; but when he is old, he docs reflect in that foresaid way®, .. and when age comes, he does not mourn nor pine nor weep nor wail nor beat his breast nor fall into distraction. ‘Monks, this man is called learned Ariyan disciple; drawn‘ out is the poisoned dart of sorrow with which the unlearned faverage msn torments himself; the sorrowless, dart-fre, “Ariyan diseiple has cooled tho solf entirely. So also, to the learned Ariyan disciple sickening brings sick ness... dying,death . . . wasting, destruction . .. ending, theend;and when theendisnear, hereflectsinlikemanner. ...° is man is called a learned Ariyan disciple; drawn out Gf Vim, 529; most of thie stock. hin phrae recurs at 1,16, of a dev. 1 The tet repeats in fll 4 For thin amie of. hi, 404; Sm. 8005 3 i, 256 v.48] Rajah Munda “ Cae i ea eee cera Sa Ee opus nae Rivington Sanne rc. ete ler anges bare eae i, neha eine $x (49). The Kosalan, Once, while the Exalted One was dwelling near Sivattht, at Jeta Grove, in Anithapindika’s Park, rajoh Pasenadi,t the Kosala, pil him vist an, after ating, at down st Now at that time Mallika, the ranee, died. Then 4 man approached rub Fused and whispered “Sire, the raneo Mallikt is dead.” 7 Perinat, * hia githy recur at J ii 204 (Pasernipdta) with oan wl, Comy. ders rom Ap. Te rears in the Chinen version of Sn oe JP. 1008.7, pI. Alte. J. Comy.saddbi. 4 Japena maviena (Se: and Mp. Sapp). J.Comy, mantparijapa ‘ena; padi odin mantapahanene. Mp. vonnabhananena;mad- Imibhevametaparivatanen, Sand J. got a jammy for ae’ era.» of our tort ‘He wan the ame age as the Buddha (. Dia, 68). See KS 1, 8077 for » whole set of suttan giving conversationn he had with the Bon Maliki, p 10L and mat Av, 49, her naive eppeare in the list of wpasitan "Wor Koeale generally ne CL. 188248 ‘The Book of the Fives (rextiit, 57 ‘And when the rajah heard this, he was sorely grieved and sick at heart, his shoulders drooped, his mouth fell and he sat ‘brooding, unable to speak ‘And the Exalted One, seeing him thus . . . epoke to him and aaid: "There are, Maharajah, five states not to be got to by recluse or godly man, by deva, Mrs or Brahma, nor by anyone in the world...” (And the Bualted One taught him the discours afortsaia. §< (60). The venerable Narada. One time the venerable Narada® dwelt near Pitaliputta,* in the Cock’s Park. Now at that time Bhaddé, the dear and beloved ranee of rajah Munda, died; and because of the loss cof his dear ranee, Bhaddd, he neither bathed, nor anointed hhimself,nor partook of any food, nor concerned himself with any affairs, but day and night clung in grief to her body as though a-soon. “After @ while he summoned his treasurer, Piyoka, and said tohim “Prythee, friend Piyaka, place the body of the ranee, Bhaddé, in an oil vessel made of iron and cover it over with ‘another iron vessel,” ao that we shall see her body longer. * Yeu sie,’ Piyska replied, and hedid.as he was ordered. Now Piyaka, the treasurer, thought to himself: Bhadda, the dear, beloved rance of rajah Munda, is dead and because ofthis {Ths natok; ee Vin ii, 12 and reference given at KS. 1, 1855 ture Com, patabthanho i, ptt The texte notin ful. 1s Bucepe ere and at KA. ii, S1f,, where he declares iswelf not scabant | fad no mention of bin. Out Cony. ilent vor Patan, he capital of Magadb; ace Budih, Indi, 202 Diy $7 1 Soo RS, 14; Dial i, 261. Here later Avoka built monastery for 1000 tne, CHUL, 348; Watters, Chuang i, 98; Beal’ Reade, 19 SOULE 5, 180; Mhos, tl, 10: great grandeon of Ajstastty, rik of Magadhe's pasiide he doesnot weem to be mentioned elsewbere Sualaly fora cektovatin and the Buddha see D. i, 142 and 3625 sce Dini 155m. ¥,¥, 50) Rajah Munda 49 Joss theraah not even hates or anoints himself, nor eats fod, nor concerns hiaelf with hi fae, but clings in grief to het Body as though aswoon.) What if rajah Munda go and ‘ait upon some recluse oF godly man! When he had learnt Dhamna, he wuld pluck ot he da of oo again he thought: Nene Paaliputa, inthe Cock's Park, el tha wemrable Nava; an of that ene reverent i thin fair report is gone abroad A sage is he, accomplished, wise, learned, an able speaker, of ready, gracious wit, both venerableand arahant* Methinks, if rajab Munda were to go and wait upon the venerable Narada, perhap, aftr Tistening tothe venerable one's Dhamuns, he would pluck out the dart of sorrow. So Piya, the treasurer, approached the rajeh and aud to im: Heike tere sr paragon, rn ee ome unknown, dwelling in the kingdom ? ae . eee * Aihomucchio. Cony. rvallowing a ening (in fint)—(bat T do no think the senso warunts such literal Interpectation; 2 Tr. Did: may we soul red ape} —poen by rarnig. ‘exceiveinfatntion and craving 1 Vauda ce arahd ea, age and worthy; see note, p. 48; omitting eve ast two terms the rave recur ab 8. 975. = ‘oo The Book of the Fives (rexr ii, $8 gieves over the body of the ranee. Good it were, reverend fin ifthe venerable Narada were to teach such Dhamma that fajah Muoda, baving heard, might pluck out the dar of sorrow. “Now isthe time, Byala, fr the rajah Munda to do as he thinks i.” ‘Then Piyaka, the treasurer, got up from his set, saluted the venerable Narada and took his lve, keeping the vener- tbleoueonhiright;and approaching therajab, be aid to him: ‘Sire, I have made occasion with the venerable Nérada; size, now isthe time to do as you think fit.” "Then, friend Piya, have our state carriages got ready” “Yea, sre, he replied; and when he had done so, he told the rajah:” Sire, the state carriages await you.” ‘Then rajah Mupda got up into a state carriage and with ‘many others went of in royal pomp and power to see the renerable Narada at the Cook's Park, And having gone by carriage as far asthe ground allowed, he got down and entered the Perk on foot “and the raja Munda approached the venerable Nirads, rated him and sat down at one side; and the venerable ‘Narada spoke thus to him, oo seated: “Maharaja, there are these five statea not to be got to by recluse or godly man, by deva, Mira or Brahmi, nor by enyone inthe world. What five? ‘Where ageing brings no old age . . .; where sickening brings no sickness . ..; where dying brings no desth . «3 where wasting brings ‘m0 destruction . . .; where ending brings no end—these places are not to be got to by recluse oF godly man, by deva, Mira or Brahma, nor by anyone in the world” ‘And thereafter the venerable Narada taught him the discourse preached by the Ezalted One in sults 48 and said) “Grieve not, nor weep! Tt profits not, e'en not a whit, ‘And enemies rejoice to see one’s grief and pain; ‘But when the sage, skilled in the quest of good, ne'er quakes ‘Beneath misfortune’s blows, his enemies are pained 1 hw expresions are atocks of. Dati, 78 Asi 81s, 86 YY, 50) The Hindrances 6 ‘Seeing his face of old, unchanged. By chant and charm, Well-worded speech, gifts, and by customs rightly kept, ‘Where and whatever good may gotten be, just there Lot him exert himself for that. And when he knows: Neither by me nor other may this good be son— ‘Ungrieving, bearing all things, let him think: How now, How shall I best apply my strength to what's at band 1” ‘And when be had thus spoken, rajah Munga said to the venerable Nirada: ‘What, reverend sir, is this discourse of Dhamma called ?” “Iti called, maharajah, the Plucker Out of Sorrow's Dart." it is a very plucker out of sorrow’ dart; in very sooth, reverend sr, itis plucker out of sorrows dart; for by me, who have heard this discourse of Dhamma, is sorrow’s dart plucked out.” ‘Then rajah Munda summoned Piyaka, the treasure nd “Burn now, friend Piyaka, the body of the rance, Bhadda, ‘and build a cairn! for it; henceforth now we will bathe and ‘anoint ourselves, eat food and go about our business.” Caarren VI—Twe Hopnaxces, § 5 (61) A check. ‘Thus have I heard: Onco the Exalted One dwelt near Sévatthl, at Jeta Grove, in Anithapipdika’s Park; and there he addressed the monks, saying: ‘ Monks.” “Lord, they replied, and the Exalted One said: “There ate, monks, these five checks, hindrances, which overspread the heart, which weaken insight. What five ? Sensual desire, monks, is « check, a hindrance, which over- spreads the heart, which weakens insight; i-will . . . sloth and torpor... flurry and worry. . . doubt, monks, is ‘check, a hindrance, which overspreads the heart, which ‘weakens insight."* 8 Qf. 8,98; Dh, 6; A. be, ABT; DAS. 310,oe ‘The Book of the Fives {rexr ii, 63 ‘These, monks, are the ive checks, hindrances. . . « Monks, that a monk, verily, without being rid of those five checks, hindrances, which overspread the heart, which weaken insight, without strength and weak in insight, shall know his own good, shall know another's good, shall know ‘the good of both, or shal realize the excellence! of kmowledge fand insight proper to Ariyans, which goes beyond man’s conditions —that cannot be. ‘Monks, suppose in the case of a mountain stream winding here and there, swiftly flowing, taking allalong with it,» man were to open wateteourses? into it from both sides; then indeed, monks, the flow in mid-stream would be disturbed, swirled about and diverted,* nor would the stream wind here and there, nor flow swiftly, nor take all along with it: even s0, monks, that a monk, without being rid of these five checks, hindrances, which overspread the heart, which weaken insight, without strength and weak in insight, shall know his own good or another's or the good of both, or shall realize the excellence of knowledge and insight proper to Ari ‘yans, which goes beyond man’s conditions—that cannot be. ‘Monks, that » monk, being rid of these five checks, hin- rances, which overspread the heart, which weaken insight, strong and with insight, sball know his own good, shall know ‘another's good, shall know the.good of both, or shall realize the excellence of knowledge and insight proper to Ariyons, which goes beyond man’s conditions—that surely shall be. ‘Monks, suppose in the case of « mountain stream, winding here and there, swiftly flowing, taking all slong with ‘man were to close the watercourses on both sides of it; then indeed, monks, the flow in mid-stream would not be disturbed, swirled about or diverted, but the stream would wind here fand there, flow swiftly forward, taking all along with it: feven 80, monks, that a monk, rid of these five checks, hin- © Gf. .8.1,75 8.56, 300; AA. 8. Gf ie 1; Viem. 231. * Nosigala muthénd. Cong. mak, explaining: tani hi naga coritthts narigaleh cs halts naiglamabhanit wxcont 1 Vgidino, no doube fr eyo with Comy.; 8 bydinno. ¥, vn st The Hindrances 53 drances, which overspread the heart, which weaken insight, strong and with insight, shall know his own good or another's ‘or the good of both, or shal realize the excellence of knowledge land insight proper to Ariyans, which goes beyond man’s conditions—that surly shall be.” $41 (62). The heap, ‘Tis! a heap of bad things!” monks; aud in saying this ofthe five hindrances, one would speak rightly. Indeed, monks, the whole is a heap of bad things, that is to say: ‘the five hindsances. What five ? ‘The hindrance of sensual desire, of ill-will, of sloth and torpor, of furry and worry, and the hindrance of doubt. “Tis a heap of bad things !” monks; and in saying this of these five hindrances, one would speak rightly; for verily, ‘monks, the whole is a heap of bad things, that is to say: these five hindrances. $i (65). The Kimbs, “Monks, there are those five limbs of striving* What five? “Herein, moinks, a moak has faith, he believes inthe enlight- fenment of the Tathigata ...; he has health and well- being, a good digestion, which is neither over-cold nor over- hheated® but even and suitable for striving; he is noither deceitful nor make-believe, but declares himself to the Master orto his wie fellows in the godly life just as he really i; he lives striving hard to givo up ovil things, and to hold ‘to good things; staunch and strong in effort, he shirks not ‘the burden of righteousness; he has insight and is endowed ‘therewith into the way of the rise and fall of things, with Ariyan penotration into the utter destruction of I ‘These, monks, are the five limbs of striving.” 1 this oat a 8,15; for abualr there a heap of de * This wore at. is, 237; Mi, 05, 128; A. v1: below V,§ 185, > Gomy. obwerven that » digestion that ie otercold ie "cok-shy.” land simile for the oer hotao The Book of the Fives (sexriii, 65 $v (64), Dimes for striving. Monks, there are these five wrong! times for striving ‘What five t Herein a monk is old, overcome by old age. Monks, this isthe frst wrong time for striving ‘A monk is ill, overcome by illness. Monks, this is the fovond «= "There? is « famine, erops are bad, food is hard to get ond itis not easy to keep oneself going by gleaning and favours ‘Monks, this is the third ‘Feat is about, peri? of robbers, and the country-folk mount their carts and drive away. Monks, this is the fourth... ‘Again, monks the Onder is rent; then there is reviling between one another, accusation between one another, quarrelling between one another, repudiation between one ‘another; and they of little faith do not find faith there and the faithful become otherwise. Monks, this is the ith wrong, ‘time for striving. “Monks, these are the five wrong times for striving. Monks, there are these five right times for striving. What fvet ‘Herein « monk is young, « mere youth, black-haired and blessed with the beauty of youth, the heyday of youth.* Monks, this the first right time for striving "A monk has health and well-being, « good digestion, which is neither over-cold nor over-heated, but even and suitable for striving, Monks, this is the second . . « "There is no famine and crops ufe good, food is easy to gets + Ammaya, unseasonsble Of Vin, a8. the text teode afasimhBhepo, el. and Se. svblopy, om ‘VROP, the wrath of robbers. ‘The whole phrase in stock: cf A. 178(@.8., 181, and below V, 78. "Minis cation recurs at Zé Il almost word for word. Cf. below 1,00; 8.1, 9A BR ¥, VE 54] The Hindrances 56 and it ia easy to keop oneself going by gleanings and favours. Monks, thisis the third . . Men dwell in friendly fellowship together, as mingled ‘il and water, nor quarrel, but look upon one another with friendly eye.! Monks, thi is the fourth ‘Again, monks, the Onder dwell in friendly fellowship to- ‘gether, finding comfort in one teaching # when thereis harmony in the Order, then there is no reviling one with another, ‘nor accusation made, nor quarrelling, nor repudiation between one another, but there they of little faith find faith and the faith of the faithful is made become more® Monks. thi is the fifth right time for striving. ‘Monks, these are the five right times for striving.” 4 ¥ (65). Mother and son. Once, when the Exalted One was dwelling near Sivattht, fat Jota Grove, in Andthapindika’s Park, a mother and aont wae both pending the rainy won in Sat, oe men ‘They longed to see one another often; the mother often wished for her son, the son his mother. And from seeing cach other often, companionship arose; from companionship, intimacy; fom intimacy, amorousness;* and without giving up the training’ and making their weakmeas manifest, with ‘their hearts inflamed, they gave themselves over to incestuous intercourse. ‘And a company of monks went to the Exalted One, saluted hhim and sat dowa st one side; and, so seated, they told the Exalted One all that had occurred... “What, monks, knows not this foolish man that a mother shall not lust after her son, nor son, verily, after his mother 1 See Mii, 120; 8.1, 225; A |, 710, more often of monks 2 Bheddea phir, * Opebelow Vs 106; 112. ‘Inthe Paine bare mélépua, but Bk ca Bhan or; nd oop this order. "Ours, prooenee; ef below V;§ 26, where the passage recur. Tee's grave elec (praia) not ta do 40; 800 Vii, 2.56 ‘The Book of the Fives [rexrii, 67 Monks, I see no other single form so enticing, so desirable, 0 intoxicating, #0 binding, so distracting? such a hindrance to winning the unsurpasted peace from effort—that is to say, monks, as a woman's form. Monks, whosoever clings to a woman's form—infatuated, greedy, fettered, enslave, ‘eathralled®—for many a long day shall griove, snared by the ‘charms of a woroan’s form, ‘Monks, I kaow no other single sound . .. perfume « taste. . . of touch, so enticing, o desirable, so intoxicating, 0 binding, so distracting, such a hindrance to winning the unsurpassed peace from effort—that is to aay, monks, as the aound, perfume, taste and touch of « woman. Monks, whosoever clings to the sound, perfume, taste and touch of a woman—infatuated, greedy, fettered, enslaved, enthralled for many a long day shall griove, snared by a woman's charms. ‘Monks, a woman, even when going slong, will stop to cenmare the heart of a man; whether standing, sitting or lying dowa, laughing, talking or singing, weeping, stricken? or dying, a woman will top to ensnare the heart of a man. Monks, if ever one would rightly say: It is wholly « snare of Mara,—verily, speaking rightly, onemay say of womanhood: eis wholly a snare of Marat Go parley with a man with sword in hand > Use question with a goblin;® sit ye close? Beside th'envenomed snake, whose bite is death ; But never alone with a lone female talk! Who mindfulness forgets, they fetter him ‘With gaze and smile, with sweet disordered dress * of Dai, 331. * 4. 15; UA. 308 * Ugphatit. Comy-addhumats, “poly,” bat this word is generally ued of corps. Mita tere i Uae Hv One; ef 8.5 105; Jt 68: * the destroyer? * Comy. to eat of one's head with 4 Pinion. Comy.s yl come to eat one 2 side, Comp pateya * Dunnivatena, vt $5] The Hindrances 37 “er coo]! content, that man Tho’ stricken, dead. These five lust-linking strands Are seen in womanhood: her form, het sound, ‘Taste, perfume, touch—for each delights the mind; And borne by flood of lusts, not seeing lust In full, men, faring on, by deeds of old Induce in destined time this or that life In worlds But they who lust have understood Pursue their ways free of the thought: ‘* Whence fear ?” Crossed over, yea, on earth with sainthood won.” $i (8). The precepor Now « certain monk approached his preceptor and said: “My body, sir, is as it were druggod;® the quarters aro not, seen by me; things are not clear to me; sloth and torpor compass my heart about and stay; joylss? I live the holy life; and doubts about things are over wth me.” So that monk with his fellow-monk went tothe Exalted One and, an arrival, saluted and sat down stone side. So seated, the preceptor anid to the Bxalted One: ‘Lord, this monk speaks thus: My body, sir, is as it were drugged; the quarters are not seen by me; things are not clear to me; sloth and torpor compass my heart about and stay; joyless, I live the golly lif; and doublaabout things are ever with me.” (And the Exalted One sid:) ‘Monk, tis ever thus! When one dwells with doors ofthe senses unguarded, with no moderation in eating, not bent on * he text eos dsindo, with. edaadd,sateido; Se eae; the Comy, in nileit,T'do not know the meaning. Nysnatiloka alipe pe, omitting the whole line 1 Porat, Cony. pure riba puto hata eon tho word in this rmonning is somewhat unusual * Bhavdbhavey, + Aeasakthayey. Comy. arabatap # This rwurat 8 106; loo ¥ 188; Di, and notes wt 3 al, (At 8,00 read Dis for.) Cony. Saijtagarabhivo. * Comy. Samathavipaseznadhanna me na upiahant so DA. ‘47. Posily *ocltiee "ae Dial i, 07 i the mesa * Comy. gots: atlayin, with nok stretched out: with longings: ooh 3,18.58 The Book of the Fives (vexriti vigilance, not looking! for righteous things, nor day in day ‘out? practise the practice of making become the things that fre wings to ealightenment;? then is the body as though drugged, the quarters are not seen things are not clear, sloth ‘and torpor compass the heart and stay; jolest one lives the godly life; and doubts about things are ever with one ‘Wherefore, monk, train yourcelf thus I will make the guard-doors of the sensos become more, T will be moderate in eating, bent on vigilance, look. for righteous things and dwell, day in day out, practising the practice of making become the things that are wings to enlightenment. ‘Train yourself in this way, monk.” ‘Then that monk, admonished with this admonishment by the Exalted One, got up and saluted the Exalted Ono and departed, keeping him on his right. ‘And not long afterwards, dwelling alone, secuded, zealous, carnest and resolved, that monk entered and abode in that ‘unsurpassed goa! of the godly life, realizing it, by personal lnowledge even in this life; forthe sake of which clansmen rightly go forth from the home into the homeless life; and he {ally realized: Rebirth i destroyed, lived isthe godly life, one is what had to be done, and there is no more of this state. ‘And that monk was numbered among the arabante.t ‘Then that monk, with arshantship wou, went to his pro- ceptor and said: Sir, no longer is my body asit were drugged; ‘the four quarters are visible; things are lear; sloth and torpor no longer compass my heart and stay; with joy {live the godly life; and Uhave no doubta about things.” (Then, as before. that monk goes with his fellow-monk to see the czalted One, and they tl him ofthe mater, andthe Bzalted One repeats his previous dedaration) * vipat, Comg. avipssonta, opin + Pudboratdpararata: previous to night beyond night 2 Com bere these are Fckuned at 37. (Originally wit the Wey ‘fd, tae, ns One, They willbe amouated to the oe asec Bunter of 8.) See KS. yInteodetion, p 1A tok seen Tho text eepta in ful wvnsa The Hindrances 50 § vii (@T). Things to be contemplate. “Monks, these five things ought to be often contemplated by woman and man, by house-dweller and by him gone forth. What five # Od? age can come upon me; Thave not outstripped old age ! —this ought to be often contemplated by woman and man, by house-dweller and by him gone forth. Diets can come spon me; Ihave net ontarppd ds ‘Death can come upon me; Thave not outstripped death ‘All things near and dear to me are subject to variableness subject to separation ! ‘Tam the result of my own deeds;® heir to deeds; deeds are satrix;# deeds are kin; deeds are foundation; whatever deed T do, whether good or bad, I shall become heir to it !this ‘ought to be often contemplated by woman and man, by house dweller and by one gone forth. ‘Monks, to what right end® ought the thought: Old age can come upon me; I have not outstripped old age '—to be often contemplated by woman and man, by house-dweller and by fone gone forth ‘Monks, beings in youth are obsessed with the pride of youth; ‘vaunting? in that pride, they go about working evil in deed, word and thought. To one who often contemplates that thing that pride of youth in youth is either got rid of al- together oF reduced. 1 Nor tho rt thie ofA. i, M5 (2.8 forthe fourth D. ii 11% 14, also DA. 9 Nanathavoindbhte cf Jamen, 1: Father of light, with whoen ‘ther to vatiableness neither shadow of turing! Kammassako. Com. atano antakay. ‘This sce Below V,§ 161; AF ily 208; A. , 88; Mi 68; Pion 301. Teale (FM nad Pion, tend in the nae of potion. “You. Cony. kérayay. Patsarano. Com pio, 129); forthe tind 8 i, 97 ' Thanay, Uti, the Ubought of od age, te.60 The Book of the Fives [rexrii, 72 ‘Monks, to this end that thing ought to be often contem- Plated... ‘Monks, to what end ought the thought of disease to be often contemplated .. 7 ‘Monks, beingé in health are obsessed with the pride of health; vauating in that pride they go about working evil in deed, word and thought. To one who often contemplates ‘that thing, that pride of health in health is either got rid of altogether or reduced. Monks, itis to this end . . ‘Monks, to what end ought the thought of death to be often contemplated . . .? ‘Monks, beings in the fulness of life are obsessed with the pride of ife; vaunting in that pride they go about working evil in deed, word and thought. To one who often contemplates that thing, that pride of life in the fulness of life is either got rid of altogether or reduced. Monks, itis to this end ‘Monks, to what end ought the thought of variableness with and sepatation from those near and dear to be often contem- plated... ‘Monks, beings are obsessed with passionate desire for those who are dear; excited by that passion they go about working vil in deed, word and thought. ‘To one who often contem- plates that thing, that passionate desire is either got rid of altogether or reduced. Monks, it is tothisend . . . Monks, to what end ought the thought of being the result of (one's own) deeds and so forth to be often contemplated ...? ‘Monks, the ways of beings are evil in deed, evil in word and evil in thought. To one who often contemplates that thing, thoce evil waysare got rid of altogether or reduced. Monks, tothisend ought the thought: Iam the result of my own deeds, heir to deeds, deeds are matrix, doeds are kin, deeds are foun- dation; whatever deed I do, whether good or bad, I shall be hei to that-—to be often contemplated by woman and man, by house-dweller and by one gone forth. ‘Monks, the Ariyan disciple reflects thus: I am not the only ‘one who is subject to old age, who has not outstripped oli age; 1 The text repens in fall hero and similaely elsewhere. > sae of our tax, in some MSS. and Sa. i omitted. vt 57) The Hindrances al ‘but wheresoever there are beings, coming and going, faring on ‘and arising, all are subject to old age, none has outstripped it And while he often contemplates this thing, the Way comes into being; and that Way he follows, makes become and develops; and in doing so the fetters! are got rid of, the ten- dencies# are removed. 8 too, of the thoughts: I am not the only one subject to diseaso . .. to death... not to me only ia there variable- ness with and separation from those near and dear... I ‘am not the only one who is the result of his deeds. . . . And while he often contemplates these thoughts, the Way comes {nto being; and that Way he follows, makes become and develops; and in so doing the fettera are got rid of, the ten- doncies are removed. “Having? these things: disease, old age and death— As they, 60 men: repulsive is the thought to average man. ‘Not mect that I myself should be repelled ‘At creatures having these, seeing that T Do lead my life no otherwise than he. ‘While living thus, I aving come to know Religiont wherein no substrate is found, Twho was wont to vaunt in health, youth, life, 'ereame that pride and from the peace beheld Renuneiation’s® coolth. Nibbiina seen, Strength came tome. Ne'er now can I become Addiet of sense desires. I will become ‘Aman who never turning back (hath ta'en) ‘The yonder-faring of the godly lite.'* omy the tan we Dik i, 295 2 Gamy. the seven; ve Dik it 237; A.W, 95 Op. 172. (Sata ame sey eigatatsprichinna parivauind Roms te P-B-D. 2 private) > Thagiha recurs at, 147, with nome diferent readings Ad. 249 fale than Com bere « Dhamay nirspadhin. Cony. ordhatamagay. * Nekthanmay daha Lmao (8. Pediajjay Bhenato dived. Tie pada ‘Sma. $85: pablajita “hi but of 608: nibhanay * Comp. maga rahmacaiyaparlyana.e The Book of the Fives (vexr ii, 75 § viii (68). The Licehavi young men. [At one time the Exalted One dwelt near Ves, at the Gabled Hall, in Mahavana. And early one morning, after dressing, the Exalted Onetook bowlandrobe and entered Vesa for alms. And having gone his round, on his return, after the ‘midday meal, he made his way into the great forest of Mahivana, ‘and sat down for the noonilay rest at the foot ofa tree ‘Now at that time a company of Liechavi young men were out stalking and ranging in Mahdvana; they had their bows strung and were surrounded by a pack of dogs; and they saw the Exalted One seated at the foot of the tree. Then at that sight they cast aside their bows, called off their dogs and ‘approached the Exalted One, satuted him and stood with hands ‘upraised in silence reverencing him. ‘Just then Mahdnims,” the Liochavi, was stretching his legs in Mahdvana by walking up and down; and he saw those young Licchavis with upraised hands silently reverencing the Exalted One. And Mahinima, the Licchavi, went to the Exalted One, saluted him and sat down at one side. Soseated, ho said with bated breath:# “They will become Vajjians* they will become Vajjians “But why, Mahinda, dost thou speak ao: “They will be- come Vajjians 1" “Lord, these Licchavi young men are quick-tempered, rough, greedy fellows. Such presentsasaresent* by clanfolk— 7 We aeaot abe tolink up this Mahinda with cers cither, eg with im ofthe fst ive disciple, or the Salan lyk tan,” Ie iv possible that we have s name wubsttated, when wien tittasinvolved many blored words, for tho fongoten name of ici. ‘nye Dovid lets Lichevin and Videhas as forming two tmenches of one Vajian confederacy, but this sata points to Liccbavia Yajjnns, » more cultared oligarchy. Cf. Dial i, p. 70/fs Budd India, of CHEE, 176. * danay wane * Oe, ae we might say, they will end by Bocoming Va ‘more cultured neighbours. * Pahigakini pian, 1 do not think the Iattor ix trom JIA, but from s/HT sod formed by fale snalogy. Thus 2s from pajoha the pansive ir pohigeti, pp. pahing; 10 from pahivat (the Singhaleve tll it with a dental, not lingual) the pucsive ie sahil (co Se, not ‘with text padi) with an adj-noun, poking. v, vt, 58] The Hindrances 63 sugar-cane, jujube fruit, sweet cakes, sweetmeats and lolly popt'—they go about plundering and eating; they slap the women and the girls of the clan onthe back* Such are these fellows who now with upraied hands stand in sileee revereacing the Exalted One. “Wheresoever these five conditions are found, Mabinima, whether in a crowned warrior-rajab, or in «countryman living nia paternal farm, or ina generalof snamay, orina governor of villages or in guid-master*or in those who make them- selves the one power among the clan, growth mey be expected snd not decline. What five ? Take the case, Mahinima, ofa clansmen who, with wealth gotten by work and zeal, gathered by the strength of the arm, tamed ly the sweat of the brow, justly obtained in a lawful ‘way, honours, reveres, venerates and reverences his parents [At once his parents, honoured, revered, venerated and rover- enced, fondly regard him with loving thoughts and say: Long lifeto'you, and may your longlifebe protected ! To the clans- ‘man, Mabinims, who has the fond regard of his parents, growth may be expected and not decline. So 00, Mahinims, of hi children and wife his slaves, work- folk and men. ‘ofthe labourers in hs elds and those whose business ia withthe boundaries... 7 ‘aati, 2 Racin Min Cn gn iiss pee seu nyt ie esa eee et fk vn Esa Sagan, hab mapa ee" I sacha att yb one a ah akin tt che Aga tou aga we ve ececaee as Fam Cy. ray ey pepe 1 Sipe pn eA gn ma io a ons a Singita Coop peje ‘geet, eect, cont raindd tanppmine la i romprongies top nprpenaterspm che ec64 The Book of the Fives {rexriii,77 «of the devas who are wont to receive oblations. « « <) Moreover, Mahinima, a clansman who, with wealth gotten by work and zeal, gathered by the strength of the arm, earned by the sweat of the brow, justly obtained in a lawful way, honours, reveres, venerates and reverences recluses and godly ‘men, will at once by them, so honoured . . . he regarded with compassion, with benevolence, and they will say: Long life to ‘you, and may your long life be protected! To the clansman, Mahanémna, who is regarded with compassion by recluse and godly man, growth may be expected and not decline. ‘Wheresoever these five conditions are found, Mahinama, whether in a erowned warrior rajab, a countryman living on his paternal farm, a general of an army, « governor of villages, ‘a gaild-master, or in those who make themselves the one power among the clans, growth may be expected and not decline, ‘To mother, father dutiful, to child and A blessing ever, for the weal of both: Of those within the home and those who live? ‘By him, moral and wise in word is he. For him, for those gone on before, for such Aslive e'en here for somaga and brihman, Breeder of welfare doth the wise become, (In that) by Dhatoma in the home he lives. ‘Author of lovely (conduct) wore Doth he become, and worthy p ‘Men praise him, and to the hereafter gone, Tn the bright world he dwells in happiness."* $x (69). Hard to find (a)? “Monks, itis hard to find one, gone forth when old,* en- owed with five qualities. What five ? 1 Th text repeat lin fll. 2 The teat and Se, ead omajiin, bat omy. wpa ® ithe dlamme ox jiiay. Comy. ye on». «Stan 4 So hantsina nly, + Wesould read with Comy. and S.- pj, I think. ‘+ The lastline ofthe text ecureabove,§ ly and at. 1 10 1 Dalle bert to obtain. © C. Haita's troublent Bre 4 ¥, Vi 50] Thoughts 65 ‘Monks, it is hatd to find one subtle-minded gone forth when ‘old, hard to find one proper in deportment, very learned, a preacher of Dhomms, itis bard to find one who has the Dis- cipline by heart. ‘Monks, it is hard to find one, gone forth when old, endowed with these five qualities.” § x (60). The same (). * Monks, it is hard to find one, gone forth when old, endowed with five qualities. What five ? Monks, it is hard to find one who speaks well, who grasps ‘what is easily grasped, having the talont to grasp," a preacher fof Dhamma, it is hard to find one who has the discipline by heart. ‘Monks, it ia hard to find one, gone forth when old, endowed these five qualities.” Crarren VIL—Twovenrs. $41). Thoughts (a) “Monks these five thoughts, when made become, male an increase in, ate very fruitful, of grest advantage, merging in ‘the deathless, having the deathless as their goal. What five ? ‘The thought of foulness; the thought of death; the thought, of peril; the thought of the cloying of food; the sense of dis- taste as to the world. ‘Verily, monks, these five thoughts, when made become, made an increase in, are very fruitful, of great advantage, rmenging in the deathless, having the deathles as their goal.” 2 Padakbhinagyil, lit grosping om the right. Comp. dim? onidon| ‘pedakihinato ethan, The word rears at A. ¢, 24 where the Comy. Uhweeves guthé ekuco otadiyamano edmato goat pfipphartt Geenonts to guchai cay abated oadatha bone onvaieeta tne oradanten ko ito owaioati padakBAivey gamba. See K.S. 137; below ¥, $136. Saas vonwe a term a8 pop 8 Of. Dili, 389 8. IDs As Aye ly our “thong”66 The Book of the Fives (rexriti, 79 $5 (62). The same (). “Monks, these five thoughts . . . What five 1 Of impermanence; of not-self; of death; of the cloying of food; of distaste as to the world. ‘Monks, these five...” $i (63). Groweh> “Monks? growing in five ways of growth, the Ariyan dis- ciple grows in Atiyan growth; he heeds what is essential and Dest for is whole being® In what five ? He grows in faith, virtue, learning, giving up and insight. Verily, monks, growing in these five ways of growth, the Aviyan disciple grows in Ariyan growth; he heeds what is ‘essential and best for hia whole being. “Whosot in faith, in virtue makes a forward growth, Tn learning, insight, giving up, a ‘A very man like this, keen-eyed, lays hold ‘en here upon the real in himself.” Siv (64), The same, * Monks, growing in five ways of growth, the devout Ariyan woman grows in Ariyan growth; she heeds what is estential and best for her whole being. What five ? (Repeat as before. The last line of the gt alters to) ‘That woman, good, devout, heeds here the best for self." Sv (65). Talk. “Monks, endowed with five qualities, a monk may# wel tall. ‘tobisfellows in the godly life. What five ? Monks, herein a monk in himself has achieved virtue and Voss 2 Of 8. i, 250 (KB. in Introd. av; and shove, § 40, * Raya. 4 Almost the tame glthd youre at A. vy 187. Cf. tb identical uti fin 8.29, with a vate ration in KS, 168. Here poral. © Al. Comy, yu, Siting. vs ¥H, 65) Thoughts 0 explains a question raised? by a talk on the achieving of virtue; 180 too, in regard to concentration .. . insight . . . emanci- pation; and in himself has achieved the knowledge and insight of emancipation and explains a question raised by a talk on the ‘schieving of knowledge and insight of emancipation. ‘Verily, monks, endowed with these five qualities, « monk ‘may well talk to his fellows in the godly ite." §.¥i (66), dn example? “Donks, a monk, endowed with five qualities, ia a fitting example to his fellows in the godly life. What five ” (The reply is asin § 65, but kata is used for dgntay.) vi (67). Paychio power, " Monks,¢ whatsoever monk or nun make five things become, take an increase in five things, unto such one of two fruits ray be expected: either gnosis here now o, being with some substrate left, the state of a Non-returner. What five? ‘Monks* herein s monk makes become the psychic power which embraces desireto-do, combined with concentration sand resolution; the psychic power which embraces energy thought... investigation, combined with concentration and resolution; and fifthly, just exertion. ‘Monks, whatsoever monk or nun mukes these five things become ... either gnosis here and now or, being with some substrate lft, the state of a Non-returner may be expect.’ (guia. Comy. preety. * Sajvon. Thin word in explained at Vin ii, 24 an sbthipaday, 1 preopt of rule of tang. Of St, Pasl to Timothy (Fy, 12): ° Bo ‘thou an example ofthe believers, in word in conversation, in charity, in sprit im faith, in purity” "howe suttas ae preached by Sarita (below V8 168-0, * Comp. glones: abhi that, Comy,ecome to consider this was adres to = young monk and ‘the B.exhorte im to atriv in youth and not walt til oli age eames 1. Bedside xi, 1 fr the samme betinent. Carte asta patie athay na pina. Comy. itary tase amma «clk saccdni mn pas 2 The ext repeats in ul, * Rajanyey, Com. 04, 1ST: rjabKbandbay: of clephante, horse, te. 7 Na aanthambhati. Cf. Hamlet T, v: “And you, my sinews Dear me aily up" "Cf. Pag. 65, bolow V,§ 199 for this phraseology. vv, 75) The Warrior 2 sort of warrior. This, monks, is the frst kind of warrior found in the world Again, though another endure (the sight of) the dust cloud, just on seeing a standard lifted up,” he loses heart and falters ‘andstiffens not, norisableto goddown to battle, Monks, there isherethissort of warrior. ‘This, monks, isthe second kind ‘Again, though another endure the dust

You might also like

• Back To The Future The Emergence of Past

  

  Document20 pages

  Back To The Future The Emergence of Past

  ujjwalpali

  No ratings yet
• Maharahaniti Review by Sarmistha

  

  Document11 pages

  Maharahaniti Review by Sarmistha

  ujjwalpali

  100% (1)
• Agam Aur Tripitak Part 1 002621 HR

  

  Document744 pages

  Agam Aur Tripitak Part 1 002621 HR

  ujjwalpali

  No ratings yet
• • Magazines
  • Podcasts
  • Sheet music
• Jinabodhavali French Edition

  

  Document33 pages

  Jinabodhavali French Edition

  ujjwalpali

  No ratings yet
• Mahārahanīti Pāli Nissaya English

  

  Document177 pages

  Mahārahanīti Pāli Nissaya English

  ujjwalpali

  No ratings yet
• Analysis-Of-The-Pali-Canon and Reference Table of Pali Canon

  

  Document231 pages

  Analysis-Of-The-Pali-Canon and Reference Table of Pali Canon

  ujjwalpali

  No ratings yet
• Buddhism in Pakistan

  

  Document82 pages

  Buddhism in Pakistan

  ujjwalpali

  No ratings yet
• Dominant Schools

  

  Document17 pages

  Dominant Schools

  ujjwalpali

  No ratings yet
• Jambūpatisūtra

  

  Document202 pages

  Jambūpatisūtra

  ujjwalpali

  No ratings yet
• The Oldest Pâli Manuscript, Four Folios of The Vinaya

  

  Document3 pages

  The Oldest Pâli Manuscript, Four Folios of The Vinaya

  ujjwalpali

  No ratings yet
• Asiatic Journal

  

  Document166 pages

  Asiatic Journal

  ujjwalpali

  No ratings yet
• Pancabuddhabya Karana

  

  Document24 pages

  Pancabuddhabya Karana

  ujjwalpali

  No ratings yet
• A100.Nagarjuna's.prajnadanda - Sacs-4 Michael Hahn

  

  Document80 pages

  A100.Nagarjuna's.prajnadanda - Sacs-4 Michael Hahn

  ujjwalpali

  No ratings yet
• 1 An Introduction To The Brahma, Jāla Sutta: The Discourse On The Perfect Net

  

  Document21 pages

  1 An Introduction To The Brahma, Jāla Sutta: The Discourse On The Perfect Net

  ujjwalpali

  No ratings yet
• Shoe Dog: A Memoir by the Creator of Nike

  

  From Everand

  Shoe Dog: A Memoir by the Creator of Nike

  Phil Knight

  Rating: 4.5 out of 5 stars

  4.5/5 (537)
• The Subtle Art of Not Giving a F*ck: A Counterintuitive Approach to Living a Good Life

  

  From Everand

  The Subtle Art of Not Giving a F*ck: A Counterintuitive Approach to Living a Good Life

  Mark Manson

  Rating: 4 out of 5 stars

  4/5 (5794)
• Hidden Figures: The American Dream and the Untold Story of the Black Women Mathematicians Who Helped Win the Space Race

  

  From Everand

  Hidden Figures: The American Dream and the Untold Story of the Black Women Mathematicians Who Helped Win the Space Race

  Margot Lee Shetterly

  Rating: 4 out of 5 stars

  4/5 (895)
• The Yellow House: A Memoir (2019 National Book Award Winner)

  

  From Everand

  The Yellow House: A Memoir (2019 National Book Award Winner)

  Sarah M. Broom

  Rating: 4 out of 5 stars

  4/5 (98)
• Grit: The Power of Passion and Perseverance

  

  From Everand

  Grit: The Power of Passion and Perseverance

  Angela Duckworth

  Rating: 4 out of 5 stars

  4/5 (588)
• The Little Book of Hygge: Danish Secrets to Happy Living

  

  From Everand

  The Little Book of Hygge: Danish Secrets to Happy Living

  Meik Wiking

  Rating: 3.5 out of 5 stars

  3.5/5 (400)
• The Emperor of All Maladies: A Biography of Cancer

  

  From Everand

  The Emperor of All Maladies: A Biography of Cancer

  Siddhartha Mukherjee

  Rating: 4.5 out of 5 stars

  4.5/5 (271)
• Never Split the Difference: Negotiating As If Your Life Depended On It

  

  From Everand

  Never Split the Difference: Negotiating As If Your Life Depended On It

  Chris Voss

  Rating: 4.5 out of 5 stars

  4.5/5 (838)
• The World Is Flat 3.0: A Brief History of the Twenty-first Century

  

  From Everand

  The World Is Flat 3.0: A Brief History of the Twenty-first Century

  Thomas L. Friedman

  Rating: 3.5 out of 5 stars

  3.5/5 (2259)
• On Fire: The (Burning) Case for a Green New Deal

  

  From Everand

  On Fire: The (Burning) Case for a Green New Deal

  Naomi Klein

  Rating: 4 out of 5 stars

  4/5 (74)
• Elon Musk: Tesla, SpaceX, and the Quest for a Fantastic Future

  

  From Everand

  Elon Musk: Tesla, SpaceX, and the Quest for a Fantastic Future

  Ashlee Vance

  Rating: 4.5 out of 5 stars

  4.5/5 (474)
• A Heartbreaking Work Of Staggering Genius: A Memoir Based on a True Story

  

  From Everand

  A Heartbreaking Work Of Staggering Genius: A Memoir Based on a True Story

  Dave Eggers

  Rating: 3.5 out of 5 stars

  3.5/5 (231)
• Team of Rivals: The Political Genius of Abraham Lincoln

  

  From Everand

  Team of Rivals: The Political Genius of Abraham Lincoln

  Doris Kearns Goodwin

  Rating: 4.5 out of 5 stars

  4.5/5 (234)
• Devil in the Grove: Thurgood Marshall, the Groveland Boys, and the Dawn of a New America

  

  From Everand

  Devil in the Grove: Thurgood Marshall, the Groveland Boys, and the Dawn of a New America

  Gilbert King

  Rating: 4.5 out of 5 stars

  4.5/5 (266)
• The Hard Thing About Hard Things: Building a Business When There Are No Easy Answers

  

  From Everand

  The Hard Thing About Hard Things: Building a Business When There Are No Easy Answers

  Ben Horowitz

  Rating: 4.5 out of 5 stars

  4.5/5 (345)
• Yes Please

  

  From Everand

  Yes Please

  Amy Poehler

  Rating: 4 out of 5 stars

  4/5 (1891)
• The Unwinding: An Inner History of the New America

  

  From Everand

  The Unwinding: An Inner History of the New America

  George Packer

  Rating: 4 out of 5 stars

  4/5 (45)
• Rise of ISIS: A Threat We Can't Ignore

  

  From Everand

  Rise of ISIS: A Threat We Can't Ignore

  Jay Sekulow

  Rating: 3.5 out of 5 stars

  3.5/5 (137)
• Principles: Life and Work

  

  From Everand

  Principles: Life and Work

  Ray Dalio

  Rating: 4 out of 5 stars

  4/5 (599)
• Fear: Trump in the White House

  

  From Everand

  Fear: Trump in the White House

  Bob Woodward

  Rating: 3.5 out of 5 stars

  3.5/5 (738)
• Angela's Ashes: A Memoir

  

  From Everand

  Angela's Ashes: A Memoir

  Frank McCourt

  Rating: 4.5 out of 5 stars

  4.5/5 (440)
• Bad Feminist: Essays

  

  From Everand

  Bad Feminist: Essays

  Roxane Gay

  Rating: 4 out of 5 stars

  4/5 (1016)
• Steve Jobs

  

  From Everand

  Steve Jobs

  Walter Isaacson

  Rating: 4.5 out of 5 stars

  4.5/5 (806)
• The Glass Castle: A Memoir

  

  From Everand

  The Glass Castle: A Memoir

  Jeannette Walls

  Rating: 4.5 out of 5 stars

  4.5/5 (1713)
• The Gifts of Imperfection: Let Go of Who You Think You're Supposed to Be and Embrace Who You Are

  

  From Everand

  The Gifts of Imperfection: Let Go of Who You Think You're Supposed to Be and Embrace Who You Are

  Brené Brown

  Rating: 4 out of 5 stars

  4/5 (1090)
• John Adams

  

  From Everand

  John Adams

  David McCullough

  Rating: 4.5 out of 5 stars

  4.5/5 (2409)
• The Outsider: A Novel

  

  From Everand

  The Outsider: A Novel

  Stephen King

  Rating: 4 out of 5 stars

  4/5 (1839)
• The Light Between Oceans: A Novel

  

  From Everand

  The Light Between Oceans: A Novel

  M.L. Stedman

  Rating: 4.5 out of 5 stars

  4.5/5 (789)
• Manhattan Beach: A Novel

  

  From Everand

  Manhattan Beach: A Novel

  Jennifer Egan

  Rating: 3.5 out of 5 stars

  3.5/5 (792)
• The Sympathizer: A Novel (Pulitzer Prize for Fiction)

  

  From Everand

  The Sympathizer: A Novel (Pulitzer Prize for Fiction)

  Viet Thanh Nguyen

  Rating: 4.5 out of 5 stars

  4.5/5 (121)
• The Woman in Cabin 10

  

  From Everand

  The Woman in Cabin 10

  Ruth Ware

  Rating: 3.5 out of 5 stars

  3.5/5 (2322)
• Brooklyn: A Novel

  

  From Everand

  Brooklyn: A Novel

  Colm Tóibín

  Rating: 3.5 out of 5 stars

  3.5/5 (1937)
• A Man Called Ove: A Novel

  

  From Everand

  A Man Called Ove: A Novel

  Fredrik Backman

  Rating: 4.5 out of 5 stars

  4.5/5 (4610)
• The Perks of Being a Wallflower

  

  From Everand

  The Perks of Being a Wallflower

  Stephen Chbosky

  Rating: 4.5 out of 5 stars

  4.5/5 (2104)
• Wolf Hall: A Novel

  

  From Everand

  Wolf Hall: A Novel

  Hilary Mantel

  Rating: 4 out of 5 stars

  4/5 (3811)
• Little Women

  

  From Everand

  Little Women

  Louisa May Alcott

  Rating: 4 out of 5 stars

  4/5 (104)
• Her Body and Other Parties: Stories

  

  From Everand

  Her Body and Other Parties: Stories

  Carmen Maria Machado

  Rating: 4 out of 5 stars

  4/5 (821)
• The Art of Racing in the Rain: A Novel

  

  From Everand

  The Art of Racing in the Rain: A Novel

  Garth Stein

  Rating: 4 out of 5 stars

  4/5 (4200)
• Sing, Unburied, Sing: A Novel

  

  From Everand

  Sing, Unburied, Sing: A Novel

  Jesmyn Ward

  Rating: 4 out of 5 stars

  4/5 (1103)
• The Constant Gardener: A Novel

  

  From Everand

  The Constant Gardener: A Novel

  John le Carré

  Rating: 3.5 out of 5 stars

  3.5/5 (104)
• A Tree Grows in Brooklyn

  

  From Everand

  A Tree Grows in Brooklyn

  Betty Smith

  Rating: 4.5 out of 5 stars

  4.5/5 (1929)