The Chapter on a Warrior

AN 5.71 Freedom of Heart is the Fruit (1st) Paṭhamacetovimuttiphalasutta

"Mendicants, these five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.

What five? A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. These five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit. When a mendicant has freedom of heart and freedom by wisdom, such a mendicant is one who is called 'one who has lifted the cross-bar', 'one who has filled in the moat', 'one who has pulled up the pillar', 'one who is unimpeded', and also 'a noble one with banner lowered and burden dropped, detached'.

And how has a mendicant lifted the cross-bar? It's when a mendicant has given up ignorance, cut it off at the root, made it like a palm stump, obliterated it, so it's unable to arise in the future. That's how a mendicant has lifted the cross-bar.

And how has a mendicant filled in the moat? It's when a mendicant has given up transmigrating through births in future lives, cut it off at the root, made it like a palm stump, obliterated it, so it's unable to arise in the future. That's how a mendicant has filled in the moat.

And how has a mendicant pulled up the pillar? It's when a mendicant has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it's unable to arise in the future. That's how a mendicant has pulled up the pillar.

And how is a mendicant unimpeded? It's when a mendicant has given up the five lower fetters, cut them off at the root, made them like a palm stump, obliterated them, so they're unable to arise in the future. That's how a mendicant is unimpeded.

And how is a mendicant a noble one with with banner lowered and burden dropped, detached? It's when a mendicant has given up the conceit 'I am', cut it off at the root, made it like a palm stump, obliterated it, so it's unable to arise in the future. That's how a mendicant is a noble one with banner lowered and burden dropped, detached."

AN 5.72 Freedom of Heart is the Fruit (2nd) Dutiyacetovimuttiphalasutta

"Mendicants, these five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit. What five?

The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.

These five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.

When a mendicant has freedom of heart and freedom by wisdom, such a mendicant is one who is called 'one who has lifted the cross-bar', 'one who has filled in the moat', 'one who has pulled up the pillar', 'one who is unimpeded', and also 'a noble one with banner lowered and burden dropped, detached'. ..."

AN 5.73 One Who Lives by the Teaching (1st) Paṭhamadhammavihārīsutta

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, they speak of 'one who lives by the teaching'. How is a mendicant who lives by the teaching defined?"

"Mendicant, take a mendicant who memorizes the teaching---statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. They spend too much time studying that teaching. They neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who studies a lot, not one who lives by the teaching.

Furthermore, a mendicant teaches Dhamma in detail to others as they learned and memorized it. They spend too much time advocating that teaching. They neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who advocates a lot, not one who lives by the teaching.

Furthermore, a mendicant recites the teaching in detail as they learned and memorized it. They spend too much time reciting that teaching. They neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who recites a lot, not one who lives by the teaching.

Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. They spend too much time thinking about that teaching. They neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who thinks a lot, not one who lives by the teaching.

Take a mendicant who memorizes the teaching---statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. They don't spend too much time studying that teaching. They don't neglect retreat, and they're committed to internal serenity of heart. That's how a mendicant is one who lives by the teaching.

So, mendicant, I've taught you the one who studies a lot, the one who advocates a lot, the one who recites a lot, the one who thinks a lot, and the one who lives by the teaching. Out of sympathy, I've done what a teacher should do who wants what's best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicant! Don't be negligent! Don't regret it later! This is my instruction to you."

AN 5.74 One Who Lives by the Teaching (2nd) Dutiyadhammavihārīsutta

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, they speak of 'one who lives by the teaching'. How is a mendicant who lives by the teaching defined?"

"Mendicant, take a mendicant who memorizes the teaching---statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. But they don't understand the higher meaning. That mendicant is called one who studies a lot, not one who lives by the teaching.

Furthermore, a mendicant teaches Dhamma in detail to others as they learned and memorized it. But they don't understand the higher meaning. That mendicant is called one who advocates a lot, not one who lives by the teaching.

Furthermore, a mendicant recites the teaching in detail as they learned and memorized it. But they don't understand the higher meaning. That mendicant is called one who recites a lot, not one who lives by the teaching.

Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. But they don't understand the higher meaning. That mendicant is called one who thinks a lot, not one who lives by the teaching.

Take a mendicant who memorizes the teaching---statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. And they do understand the higher meaning. That's how a mendicant is one who lives by the teaching.

So, mendicant, I've taught you the one who studies a lot, the one who advocates a lot, the one who recites a lot, the one who thinks a lot, and the one who lives by the teaching. Out of sympathy, I've done what a teacher should do who wants what's best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicant! Don't be negligent! Don't regret it later! This is my instruction to you."

AN 5.75 Warriors (1st) Paṭhamayodhājīvasutta

"Mendicants, these five warriors are found in the world. What five?

Firstly, one warrior falters and founders at the mere sight of a cloud of dust. He doesn't stay firm, and fails to plunge into battle. Some warriors are like that. This is the first warrior found in the world.

Furthermore, one warrior can prevail over a cloud of dust, but he falters and founders at the mere sight of a banner's crest. He doesn't stay firm, and fails to plunge into battle. Some warriors are like that. This is the second warrior found in the world.

Furthermore, one warrior can prevail over a cloud of dust and a banner's crest, but he falters and founders at the mere sound of turmoil. He doesn't stay firm, and fails to plunge into battle. Some warriors are like that. This is the third warrior found in the world.

Furthermore, one warrior can prevail over a cloud of dust and a banner's crest and turmoil, but he's killed or injured when blows are struck. Some warriors are like that. This is the fourth warrior found in the world.

Furthermore, one warrior can prevail over a cloud of dust and a banner's crest and turmoil and being struck. He wins victory in battle, establishing himself as foremost in battle. Some warriors are like that. This is the fifth warrior found in the world.

These are the five warriors found in the world.

In the same way, these five people similar to warriors are found among the monks. What five?

Firstly, one monk falters and founders at the mere sight of a cloud of dust. He doesn't stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he rejects it and returns to a lesser life. What is his 'cloud of dust'? It's when a monk hears: 'In such and such a village or town there's a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.' Hearing this, he falters and founders. He doesn't stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he rejects it and returns to a lesser life. This is his 'cloud of dust'.

I say that this person is like the warrior who falters and founders at the mere sight of a cloud of dust. Some people are like that. This is the first person similar to a warrior found among the monks.

Furthermore, one monk can prevail over a cloud of dust, but at the mere sight of a banner's crest he falters and founders. He doesn't stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he rejects it and returns to a lesser life. What is his 'banner's crest'? It's when a monk doesn't hear: 'In such and such a village or town there's a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.' But he sees for himself a women or a girl who is attractive, good-looking, lovely, of surpassing beauty. Seeing her, he falters and founders. He doesn't stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he rejects it and returns to a lesser life. This is his 'banner's crest'.

I say that this person is like the warrior who can prevail over a cloud of dust, but he falters and founders at the mere sight of a banner's crest. Some people are like that. This is the second person similar to a warrior found among the monks.

Furthermore, one monk can prevail over a cloud of dust and a banner's crest, but he falters and founders at the mere sound of turmoil. He doesn't stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he rejects it and returns to a lesser life. What is his 'turmoil'? It's when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a female. She smiles, chats, laughs, and teases him. He falters and founders. He doesn't stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he rejects it and returns to a lesser life. This is his 'turmoil'.

I say that this person is like the warrior who can prevail over a cloud of dust and a banner's crest, but he falters and founders at the mere sound of turmoil. Some people are like that. This is the third person similar to a warrior found among the monks.

Furthermore, one monk can prevail over a cloud of dust and a banner's crest and turmoil, but he's killed or injured when blows are struck. What is his 'blows are struck'? It's when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a female. She sits right by him, lies down, or embraces him. Without resigning the training and declaring his inability to continue, he has sex. This is his 'blows are struck'.

I say that this person is like the warrior who can prevail over a cloud of dust and a banner's crest and turmoil, but is killed or injured when blows are struck. Some people are like that. This is the fourth person similar to a warrior found among the monks.

Furthermore, one monk can prevail over a cloud of dust and a banner's crest and turmoil, and being struck. He wins victory in battle, establishing himself as foremost in battle. What is his 'victory in battle'? It's when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a female. She sits right by him, lies down, or embraces him. But he disentangles and frees himself, and goes wherever he wants. He frequents a secluded lodging---a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, sets his body straight, and establishes mindfulness in his presence. Giving up covetousness for the world, he meditates with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, he meditates with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, he meditates with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, he meditates without restlessness, his mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, he meditates having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. He gives up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption ... second absorption ... third absorption ... fourth absorption.

When his mind has become immersed in samādhi like this---purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable---he extends it toward knowledge of the ending of defilements. He truly understands: 'This is suffering' ... 'This is the origin of suffering' ... 'This is the cessation of suffering' ... 'This is the practice that leads to the cessation of suffering'. He truly understands: 'These are defilements' ... 'This is the origin of defilements' ... 'This is the cessation of defilements' ... 'This is the practice that leads to the cessation of defilements'. Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When it is freed, he knows it is freed.

He understands: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.' This is his 'victory in battle'.

I say that this person is like the warrior who can prevail over a cloud of dust and a banner's crest and turmoil and being struck. He wins victory in battle, establishing himself as foremost in battle. Some people are like that. This is the fifth person similar to a warrior found among the monks.

These five people similar to warriors are found among the monks."

AN 5.76 Warriors (2nd) Dutiyayodhājīvasutta

"Mendicants, these five warriors are found in the world. What five?

Firstly, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes kill him and finish him off. Some warriors are like that. This is the first warrior found in the world.

Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes wound him. He's carried off and taken to his relatives, but he dies on the road before he reaches them. Some warriors are like that. This is the second warrior found in the world.

Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes wound him. He's carried off and taken to his relatives, who nurse him and care for him. But he dies of his injuries while in their care. Some warriors are like that. This is the third warrior found in the world.

Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes wound him. He's carried off and taken to his relatives, who nurse him and care for him. And while in their care, he recovers from his injuries. Some warriors are like that. This is the fourth warrior found in the world.

Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He wins victory in battle, establishing himself as foremost in battle. Some warriors are like that. This is the fifth warrior found in the world. These are the five warriors found in the world.

In the same way, these five people similar to warriors are found among the monks. What five? Firstly, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a female scantily clad, with revealing clothes. Lust infects his mind, and, without resigning the training and declaring his inability to continue, he has sex.

I say that this person is like the warrior who is killed and finished off by his foes. Some people are like that. This is the first person similar to a warrior found among the monks.

Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a female scantily clad, with revealing clothes. Lust infects his mind, and his body and mind burn with it. He thinks: 'Why don't I visit the monastery and tell the monks:

"Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life."' But while traveling on the road, before he reaches the monastery he declares his inability to continue training. He rejects it and returns to a lesser life.

I say that this person is like the warrior who is taken to his relatives for care, but he dies on the road before he reaches them. Some people are like that. This is the second person similar to a warrior found among the monks.

Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a female scantily clad, with revealing clothes. Lust infects his mind, and his body and mind burn with it. He thinks: 'Why don't I visit the monastery and tell the monks:

"Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life."' He goes to the monastery and tells the monks: 'Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.'

His spiritual companions advise and instruct him: 'Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the similes of a skeleton ... a scrap of meat ... a grass torch ... a pit of glowing coals ... a dream ... borrowed goods ... fruit on a tree ... a butcher's knife and chopping board ... swords and spears ... a snake's head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. Be happy with the spiritual life. Venerable, please don't declare your inability to continue training, reject it and return to a lesser life.'

When thus advised and instructed by his spiritual companions, he says: 'Reverends, even though the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks, I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.' Declaring his inability to continue training, he rejects it and returns to a lesser life.

I say that this person is like the warrior who dies of his injuries while in the care of his relatives. Some people are like that. This is the third person similar to a warrior found among the monks.

Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a female scantily clad, with revealing clothes. Lust infects his mind, and his body and mind burn with it. He thinks: 'Why don't I visit the monastery and tell the monks:

"Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life."' He goes to the monastery and tells the monks: 'Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.'

His spiritual companions advise and instruct him: 'Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the simile of a skeleton ... a scrap of meat ... a grass torch ... a pit of glowing coals ... a dream ... borrowed goods ... fruit on a tree ... a butcher's knife and chopping board ... swords and spears ... a snake's head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. Be happy with the spiritual life. Venerable, please don't declare your inability to continue training, reject it and return to a lesser life.'

When thus advised and instructed by his spiritual companions, he says: 'I'll try, reverends, I'll struggle, I'll be happy. I won't now declare my inability to continue training, reject it and return to a lesser life.'

I say that this person is like the warrior who recovers from his injuries while in the care of his relatives. Some people are like that. This is the fourth person similar to a warrior found among the monks.

Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town, guarding body, speech, and mind, establishing mindfulness, and restraining the sense faculties. Seeing a sight with his eyes, he doesn't get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, he practices restraint, protecting the faculty of sight, and achieving restraint over it. Hearing a sound with his ears ... Smelling an odor with his nose ... Tasting a flavor with his tongue ... Feeling a touch with his body ... Knowing an idea with his mind, he doesn't get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, he practices restraint, protecting the faculty of mind, and achieving restraint over it. Then after the meal, on his return from almsround, he frequents a secluded lodging---a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, sets his body straight, and establishes mindfulness in his presence. He gives up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption ... second absorption ... third absorption ... fourth absorption.

When his mind has become immersed in samādhi like this---purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable---he extends it toward knowledge of the ending of defilements. He truly understands: 'This is suffering' ... 'This is the origin of suffering' ... 'This is the cessation of suffering' ... 'This is the practice that leads to the cessation of suffering'. He truly understands: 'These are defilements' ... 'This is the origin of defilements' ... 'This is the cessation of defilements' ... 'This is the practice that leads to the cessation of defilements'. Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When freed, he knows 'it is freed'. He understands: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'

I say that this person is like the warrior who dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He wins victory in battle, establishing himself as foremost in battle. Some people are like that. This is the fifth person similar to a warrior found among the monks.

These five people similar to warriors are found among the monks."

AN 5.77 Future Perils (1st) Paṭhamaanāgatabhayasutta

"Mendicants, seeing these five future perils is quite enough for a wilderness mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.

What five? Firstly, a wilderness mendicant reflects: 'Currently I'm living alone in a wilderness. While living here alone I might get bitten by a snake, a scorpion, or a centipede. And if I died from that it would be an obstacle to my progress. I'd better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.' This is the first future peril ...

Furthermore, a wilderness mendicant reflects: 'Currently I'm living alone in a wilderness. While living here alone I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. And if I died from that it would be an obstacle to my progress. I'd better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.' This is the second future peril ...

Furthermore, a wilderness mendicant reflects: 'Currently I'm living alone in a wilderness. While living here alone I might encounter wild beasts---a lion, a tiger, a leopard, a bear, or a hyena---which might take my life. And if I died from that it would be an obstacle to my progress. I'd better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.' This is the third future peril ...

Furthermore, a wilderness mendicant reflects: 'Currently I'm living alone in a wilderness. While living here alone I might encounter youths escaping a crime or on their way to commit one, and they might take my life. And if I died from that it would be an obstacle to my progress. I'd better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.' This is the fourth future peril ...

Furthermore, a wilderness mendicant reflects: 'Currently I'm living alone in a wilderness. But in a wilderness there are savage monsters who might take my life. And if I died from that it would be an obstacle to my progress. I'd better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.' This is the fifth future peril ...

These are the five future perils, seeing which is quite enough for a wilderness mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized."

AN 5.78 Future Perils (2nd) Dutiyaanāgatabhayasutta

"Mendicants, seeing these five future perils is quite enough for a mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized. What five?

A mendicant reflects: 'Currently I'm a youth, young, with pristine black hair, blessed with youth, in the prime of life. But there will come a time when this body is struck with old age. When you're old, overcome by old age, it's not easy to focus on the instructions of the Buddhas, and it's not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I'd better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I'll live comfortably even though I'm old.' This is the first future peril ...

Furthermore, a mendicant reflects: 'Currently, I'm rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. But there will come a time when this body is struck with sickness. When you're sick, overcome by sickness, it's not easy to focus on the instructions of the Buddhas, and it's not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I'd better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I'll live comfortably even though I'm sick.' This is the second future peril ...

Furthermore, a mendicant reflects: 'Currently, there's plenty of food, a good harvest, so it's easy to get almsfood, and easy to keep going by collecting alms. But there will come a time of famine, a bad harvest, when it's hard to get almsfood, and not easy to keep going by collecting alms. In a time of famine, people move to where there's plenty of food, where they live crowded and cramped together. When you live crowded and cramped together, it's not easy to focus on the instructions of the Buddhas, and it's not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I'd better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I'll live comfortably even though there's a famine.' This is the third future peril ...

Furthermore, a mendicant reflects: 'Currently, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. But there will come a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere. In a time of peril, people move to where there's sanctuary, where they live crowded and cramped together. When you live crowded and cramped together, it's not easy to focus on the instructions of the Buddhas, and it's not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I'd better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I'll live comfortably even in a time of peril.' This is the fourth future peril ...

Furthermore, a mendicant reflects: 'Currently, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation. But there will come a time of schism in the Saṅgha. When there is schism in the Saṅgha, it's not easy to focus on the instructions of the Buddhas, and it's not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I'd better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I'll live comfortably even though there's schism in the Saṅgha.' This is the fifth future peril ...

These are the five future perils, seeing which is quite enough for a mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized."

AN 5.79 Future Perils (3rd) Tatiyaanāgatabhayasutta

"Mendicants, these five future perils have not currently arisen, but they will arise in the future. You should look out for them and try to give them up.

What five? In a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. They will ordain others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. They too will ordain others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the first future peril that has not currently arisen, but will arise in the future ...

Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. They will give dependence to others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. They too will give dependence to others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the second future peril that has not currently arisen, but will arise in the future ...

Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. In discussion about the teachings and elaborations they'll fall into dark ideas without realizing it. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the third future peril that has not currently arisen, but will arise in the future ...

Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. When discourses spoken by the Realized One---deep, profound, transcendent, dealing with emptiness---are being recited they won't want to listen. They won't actively listen or try to understand, nor will they think those teachings are worth learning and memorizing. But when discourses composed by poets---poetry, with fancy words and phrases, composed by outsiders or spoken by disciples---are being recited they will want to listen. They'll actively listen and try to understand, and they'll think those teachings are worth learning and memorizing. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the fourth future peril that has not currently arisen, but will arise in the future ...

Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. The senior mendicants will be indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them will follow their example. They too will become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the fifth future peril that has not currently arisen, but will arise in the future ...

These are the five future perils that have not currently arisen, but will arise in the future. You should look out for them, and try to give them up."

AN 5.80 Future Perils (4th) Catutthaanāgatabhayasutta

"Mendicants, these five future perils have not currently arisen, but they will arise in the future. You should look out for them and try to give them up.

What five? In a future time there will be mendicants who like nice robes. They will neglect the practice of wearing rag robes and the practice of frequenting remote lodgings in the wilderness and the forest. They will come down to the villages, towns, and capital cities and make their homes there. And they will try to get robes in many kinds of wrong and inappropriate ways. This is the first future peril that has not currently arisen, but will arise in the future ...

Furthermore, in a future time there will be mendicants who like nice almsfood. They will neglect the practice of walking for almsfood and the practice of frequenting remote lodgings in the wilderness and the forest. They will come down to the villages, towns, and capital cities and make their homes there. And they will try to get almsfood in many kinds of wrong and inappropriate ways. This is the second future peril that has not currently arisen, but will arise in the future ...

Furthermore, in a future time there will be mendicants who like nice lodgings. They will neglect the practice of staying at the root of a tree and the practice of frequenting remote lodgings in the wilderness and the forest. They will come down to the villages, towns, and capital cities and make their homes there. And they will try to get lodgings in many kinds of wrong and inappropriate ways. This is the third future peril that has not currently arisen, but will arise in the future ...

Furthermore, in a future time there will be mendicants who mix closely with nuns, trainee nuns, and novice nuns. In such conditions, it can be expected that they will lead the spiritual life dissatisfied, or commit one of the corrupt offenses, or reject the training and return to a lesser life. This is the fourth future peril that has not currently arisen, but will arise in the future ...

Furthermore, in a future time there will be mendicants who mix closely with monastery attendants and novices. In such conditions it can be expected that they will engage in storing up goods for their own use, and making obvious hints about digging the earth and cutting plants. This is the fifth future peril that has not currently arisen, but will arise in the future ...

These are the five future perils that have not currently arisen, but will arise in the future. You should look out for them and try to give them up."