The Chapter on Brahmins

AN 5.191 Dogs Soṇasutta

"Mendicants, these five ancient traditions of the brahmins are exhibited these days among dogs, but not among brahmins. What five?

In the past brahmins had sex only with brahmin women, not with others. These days brahmins have sex with both brahmin women and others. But these days dogs have sex only with female dogs, not with other species. This is the first ancient tradition of the brahmins exhibited these days among dogs, but not among brahmins.

In the past brahmins had sex only with brahmin women in the fertile phase of the menstrual cycle, not at other times. These days brahmins have sex with brahmin women both in the fertile phase of the menstrual cycle and at other times. But these days dogs have sex only with female dogs when they are in heat, not at other times. This is the second ancient tradition of the brahmins exhibited these days among dogs, but not among brahmins.

In the past brahmins neither bought nor sold brahmin women. They lived together because they loved each other and wanted their family line to continue. These days brahmins both buy and sell brahmin women. They live together whether they love each other or not and they want their family line to continue. But these days dogs neither buy nor sell female dogs. They live together because they're attracted to each other and want their family line to continue. This is the third ancient tradition of the brahmins exhibited these days among dogs, but not among brahmins.

In the past brahmins did not store up money, grain, silver, or gold. These days brahmins do store up money, grain, silver, and gold. But these days dogs don't store up money, grain, silver, or gold. This is the fourth ancient tradition of the brahmins exhibited these days among dogs, but not among brahmins.

In the past brahmins went looking for almsfood for dinner in the evening, and for breakfast in the morning. These days brahmins eat as much as they like until their bellies are full, then take away the leftovers. But these days dogs go looking for dinner in the evening, and for breakfast in the morning. This is the fifth ancient tradition of the brahmins exhibited these days among dogs, but not among brahmins.

These five ancient traditions of the brahmins are exhibited these days among dogs, but not among brahmins."

AN 5.192 With the Brahmin Doṇa Doṇabrāhmaṇasutta

Then Doṇa the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, Doṇa sat down to one side, and said to the Buddha:

"Mister Gotama, I have heard that the ascetic Gotama doesn't bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. And this is indeed the case, for Mister Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, Mister Gotama."

"Doṇa, do you too claim to be a brahmin?"

"Mister Gotama, if anyone should be rightly called a brahmin, it's me. For I am well born on both my mother's and father's side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. I recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. I know them word-by-word, and their grammar. I am well versed in cosmology and the marks of a great man."

"Doṇa, the ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught. Those seers described five kinds of brahmins. A brahmin who is equal to the Divinity, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin corpse-worker. Which one of these are you, Doṇa?"

"Mister Gotama, we don't know about these five kinds of brahmins. We just know the word 'brahmin'. Mister Gotama, please teach me this matter so I can learn about these five brahmins."

"Well then, brahmin, listen and apply your mind well, I will speak."

"Yes sir," Doṇa replied. The Buddha said this:

"Doṇa, how is a brahmin equal to the Divinity?

It's when a brahmin is well born on both the mother's and the father's sides, coming from a clean womb back to the seventh paternal generation, with irrefutable and impeccable genealogy. For forty-eight years he leads the boy's spiritual life studying the hymns. Then he seeks a fee for his tutor, but only by legitimate means, not illegitimate.

In this context, Doṇa, what is legitimate? Not by farming, trade, raising cattle, archery, government service, or one of the professions, but solely by living on alms, not scorning the alms bowl. Having offered the fee to his tutor, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness.

Then they meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world---abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion ... rejoicing ... equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world---abundant, expansive, limitless, free of enmity and ill will. Having developed these four divine meditations, when the body breaks up, after death, they're reborn in a good place, a realm of divinity.

That's how a brahmin is equal to the Divinity.

And how is a brahmin equal to a god?

It's when a brahmin is well born on both the mother's and the father's sides ... Having offered the fee to his tutor, he seeks a wife, but only by legitimate means, not illegitimate.

In this context, Doṇa, what is legitimate? Not by buying or selling, he only accepts a brahmin woman by the pouring of water. He has sex only with a brahmin woman. He does not have sex with a woman from a family of aristocrats, peasants, menials, corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers. Nor does he have sex with women who are pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle.

And why does the brahmin not have sex with a pregnant woman? If a brahmin had sex with a pregnant woman, the boy or girl would be born in too much filth. That's why the brahmin doesn't have sex with a pregnant woman.

And why does the brahmin not have sex with a breastfeeding woman? If a brahmin had sex with a breastfeeding woman, the boy or girl would drink back the semen. That's why the brahmin doesn't have sex with a breastfeeding woman.

And why does the brahmin not have sex outside the fertile phase of the menstrual cycle? Because his brahmin wife is not there for sensual pleasure, fun, and enjoyment, but only for procreation. Having ensured his progeny through sex, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness.

When he has gone forth, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption ... second absorption ... third absorption ... fourth absorption. Having developed these four absorptions, when the body breaks up, after death, they're reborn in a good place, a heavenly realm.

That's how a brahmin is equal to god.

And how does a brahmin toe the line?

It's when a brahmin is well born on both the mother's and the father's sides ...

Not by buying or selling, he only accepts a brahmin woman by the pouring of water. Having ensured his progeny through sex, his child makes him happy. Because of this attachment he stays in his family property, and does not go forth from the lay life to homelessness.

As far as the line of the ancient brahmins extends, he doesn't cross over it. That's why he's called a brahmin who toes the line.

That's how a brahmin toes the line.

And how does a brahmin cross the line?

It's when a brahmin is well born on both the mother's and the father's sides ...

Having offered a fee for his tutor, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water. He has sex with a brahmin woman, as well as with a woman from a family of aristocrats, peasants, menials, corpse-workers, hunters, bamboo workers, chariot-makers, or scavengers. And he has sex with women who are pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle. His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation.

As far as the line of the ancient brahmins extends, he crosses over it. That's why he's called a brahmin who crosses the line.

That's how a brahmin crosses the line.

And how is a brahmin a brahmin corpse-worker?

It's when a brahmin is well born on both the mother's and the father's sides, coming from a clean womb back to the seventh paternal generation, with irrefutable and impeccable genealogy. For forty-eight years he leads the virginal spiritual life studying the hymns. Then he seeks a fee for his tutor by legitimate means and illegitimate means. By farming, trade, raising cattle, archery, government service, or one of the professions, not solely by living on alms, not scorning the alms bowl.

Having offered a fee for his tutor, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water. He has sex with a brahmin woman, as well as with a woman from a family of aristocrats, peasants, menials, corpse-workers, hunters, bamboo workers, chariot-makers, or scavengers. And he has sex with women who are pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle. His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation.

He earns a living by any kind of work. The brahmins say to him, 'My good man, why is it that you claim to be a brahmin, but you earn a living by any kind of work?'

He says, 'It's like a fire that burns both pure and filthy things, but doesn't become corrupted by them. In the same way, my good man, if a brahmin earns a living by any kind of work, he is not corrupted by that.'

A brahmin is called a brahmin corpse-worker because he earns a living by any kind of work.

That's how a brahmin is a brahmin corpse-worker.

Doṇa, the ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught.

Those seers described five kinds of brahmins. A brahmin who is equal to the Divinity, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin corpse-worker. Which one of these are you, Doṇa?"

"This being so, Mister Gotama, I don't even qualify as a brahmin corpse-worker.

Excellent, Mister Gotama! ... From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life."

AN 5.193 With Saṅgārava Saṅgāravasutta

Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, Saṅgārava sat down to one side, and said to the Buddha:

"What is the cause, Mister Gotama, what is the reason why sometimes even hymns that are long-practiced don't spring to mind, let alone those that are not practiced? And why is it that sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced?"

"Brahmin, there's a time when your heart is overcome and mired in sensual desire and you don't truly understand the escape from sensual desire that has arisen. At that time you don't truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced. Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Even a person with clear eyes checking their own reflection wouldn't truly know it or see it. In the same way, when your heart is overcome and mired in sensual desire ... Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in ill will ... Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced. Suppose there was a bowl of water that was heated by fire, boiling and bubbling. Even a person with clear eyes checking their own reflection wouldn't truly know it or see it. In the same way, when your heart is overcome and mired in ill will ... Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in dullness and drowsiness ... Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced. Suppose there was a bowl of water overgrown with moss and aquatic plants. Even a person with clear eyes checking their own reflection wouldn't truly know it or see it. In the same way, when your heart is overcome and mired in dullness and drowsiness ... Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in restlessness and remorse ... Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced. Suppose there was a bowl of water stirred by the wind, churning, swirling, and rippling. Even a person with clear eyes checking their own reflection wouldn't truly know it or see it. In the same way, when your heart is overcome and mired in restlessness and remorse ... Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in doubt ... Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced. Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Even a person with clear eyes checking their own reflection wouldn't truly know it or see it. In the same way, there's a time when your heart is overcome and mired in doubt and you don't truly understand the escape from doubt that has arisen. At that time you don't truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced.

There's a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in sensual desire ... Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in ill will ... Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that's not heated by a fire, boiling and bubbling. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in ill will ... Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in dullness and drowsiness ... Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that's not overgrown with moss and aquatic plants. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in dullness and drowsiness ... Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in restlessness and remorse ... Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that's not stirred by the wind, churning, swirling, and rippling. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in restlessness and remorse ... Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in doubt ... Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that's transparent, clear, and unclouded, brought into the light. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, there's a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

This is the cause, brahmin, this is the reason why sometimes even hymns that are long-practiced don't spring to mind, let alone those that are not practiced. And this is why sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced."

"Excellent, Mister Gotama! ... From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life."

AN 5.194 With Kāraṇapālī Kāraṇapālīsutta

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Now at that time the brahmin Kāraṇapālī was working for the Licchavis. He saw the brahmin Piṅgiyānī coming off in the distance and said to him, "So, Piṅgiyānī, where are you coming from in the middle of the day?"

"I'm coming, my good man, from the presence of the ascetic Gotama."

"What do you think of the ascetic Gotama's lucidity of wisdom? Do you think he's astute?"

"My good man, who am I to judge the ascetic Gotama's lucidity of wisdom? You'd really have to be on the same level to judge his lucidity of wisdom."

"Mister Piṅgiyānī praises the ascetic Gotama with magnificent praise indeed."

"Who am I to praise the ascetic Gotama? He is praised by the praised as the first among gods and humans."

"But for what reason are you so devoted to the ascetic Gotama?"

"Suppose a person was completely satisfied by the best tasting food. They wouldn't be attracted to anything that tasted inferior. In the same way, when you hear Mister Gotama's teaching---whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories---then you're not attracted to the doctrines of the various ascetics and brahmins.

Suppose a person who was weak with hunger was to obtain a honey-cake. Wherever they taste it, they would enjoy a sweet, delicious flavor. In the same way, when you hear Mister Gotama's teaching---whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories---then you get a sense of uplift, a confidence of the heart.

Suppose a person were to obtain a piece of sandalwood, whether yellow or red. Wherever they smelled it---whether at the root, the middle, or the top---they'd enjoy a delicious fragrance. In the same way, when you hear Mister Gotama's teaching---whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories---then you become filled with joy and happiness.

Suppose there was a person who was sick, suffering, gravely ill. A good doctor would cure them on the spot. In the same way, when you hear Mister Gotama's teaching---whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories---then you make an end of sorrow, lamentation, pain, sadness, and distress.

Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They'd plunge into the lotus pond to bathe and drink. And all their stress, weariness, and heat exhaustion would die down. In the same way, when you hear Mister Gotama's teaching---whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories---then all your stress, weariness, and exhaustion die down."

When this was said, the brahmin Kāraṇapālī got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times:

"Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Excellent, Mister Piṅgiyānī! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what's there, Mister Piṅgiyānī has made the teaching clear in many ways. I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Mister Piṅgiyānī remember me as a lay follower who has gone for refuge for life."

AN 5.195 Piṅgiyānī Piṅgiyānīsutta

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Now at that time around five hundred Licchavis were visiting the Buddha. Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white. But the Buddha outshone them all in beauty and glory.

Then the brahmin Piṅgīyānī got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, "I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!"

"Then speak as you feel inspired," said the Buddha. So the brahmin Piṅgīyānī extolled the Buddha in his presence with a fitting verse.

"Like a fragrant pink lotus
that blooms in the morning, its fragrance unfaded---
see Aṅgīrasa shine,
bright as the sun in the sky!"

Then those Licchavis clothed Piṅgiyānī with five hundred upper robes. And Piṅgiyānī clothed the Buddha with them.

Then the Buddha said to the Licchavis:

"Licchavis, the appearance of five treasures is rare in the world. What five? A Realized One, a perfected one, a fully awakened Buddha. A teacher of the teaching and training proclaimed by a Realized One. A person who understands the teaching and training proclaimed by a Realized One. A person who practices in line with the teaching. A person who is grateful and thankful. The appearance of these five treasures is rare in the world."

AN 5.196 The Great Dreams Mahāsupinasutta

"Mendicants, before his awakening five great dreams appeared to the Realized One, the perfected one, the fully awakened Buddha, when he was still not awake but intent on awakening. What five?

This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea. This is the first great dream that appeared to the Realized One before his awakening.

Next, a kind of grass called 'the crosser' grew up from his navel and stood pushing against the cloudy sky. This is the second great dream that appeared to the Realized One before his awakening.

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

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

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

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

As to when a kind of grass called 'the crosser' grew up from his navel and stood pushing against the cloudy sky. This was fulfilled when, after the Buddha had awakened to the noble eightfold path, it was well proclaimed wherever there are gods and humans. This was the second great dream that appeared to him while he was still not awakened.

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

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

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

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

AN 5.197 Obstacles to Rain Vassasutta

"Mendicants, there are these five obstacles to rain, which the forecasters don't know, and which their vision does not traverse. What five?

In the upper atmosphere the fire element flares up, which disperses the clouds. This is the first obstacle to rain, which the forecasters don't know, and which their vision does not traverse.

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

Furthermore, Rāhu, lord of titans, receives water in his hand and tosses it in the ocean. This is the third obstacle to rain ...

Furthermore, the gods of the rain clouds become negligent. This is the fourth obstacle to rain ...

Furthermore, humans become unprincipled. This is the fifth obstacle to rain, which the forecasters don't know, and which their vision does not traverse.

These are the five obstacles to rain, which the forecasters don't know, and which their vision does not traverse."

AN 5.198 Well-Spoken Words Vācāsutta

"Mendicants, speech that has five factors is well spoken, not poorly spoken. It's blameless and is not criticized by sensible people. What five? It is speech that is timely, true, gentle, beneficial, and loving. Speech with these five factors is well spoken, not poorly spoken. It's blameless and is not criticized by sensible people."

AN 5.199 Families Kulasutta

"When ethical renunciates come to a family, the people create much merit for five reasons. What five?

When they see ethical renunciates coming to their family, the people bring up confidence in their hearts. At that time the family is practicing a path leading to heaven.

When ethical renunciates come to their family, the people rise from their seats, bow down, and offer them a seat. At that time the family is practicing a path leading to a birth in an eminent family.

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

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

When ethical renunciates come to their family, the people ask questions and listen to the teachings. At that time the family is practicing a path leading to great wisdom.

When ethical renunciates come to a family, the people create much merit for these five reasons."

AN 5.200 Elements of Escape Nissāraṇīyasutta

"Mendicants, there are these five elements of escape. What five?

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

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

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

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

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

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