The Chapter with Kimbila
AN 5.201 With Kimbila Kimilasutta
At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him:
"What is the cause, sir, what is the reason why the true teaching does not last long after the final quenching of the Realized One?"
"Kimbila, it's when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final quenching of the Realized One. This is the cause, this is the reason why the true teaching does not last long after the final quenching of the Realized One."
"What is the cause, sir, what is the reason why the true teaching does last long after the final quenching of the Realized One?"
"Kimbila, it's when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final quenching of the Realized One. This is the cause, this is the reason why the true teaching does last long after the final quenching of the Realized One."
AN 5.202 Listening to the Teaching Dhammassavanasutta
"Mendicants, there are these five benefits of listening to the teaching. What five? You learn new things, clarify what you've learned, get over uncertainty, correct your views, and inspire confidence in your mind. These are the five benefits of listening to the teaching."
AN 5.203 A Thoroughbred Assājānīyasutta
"Mendicants, a fine royal thoroughbred with five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
What five? Integrity, speed, gentleness, patience, and sweetness. A fine royal thoroughbred with these five factors is worthy of a king. ... In the same way, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.
What five? Integrity, speed, gentleness, patience, and sweetness. A mendicant with these five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world."
AN 5.204 Powers Balasutta
"Mendicants, there are these five powers. What five? Faith, conscience, prudence, energy, and wisdom. These are the five powers."
AN 5.205 Hard-heartedness Cetokhilasutta
"Mendicants, there are these five kinds of hard-heartedness. What five? Firstly, a mendicant has doubts about the Teacher. They're uncertain, undecided, and lacking confidence. This being so, their mind doesn't incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness.
Furthermore, a mendicant has doubts about the teaching ... the Saṅgha ... the training ... A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn't incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness. These are the five kinds of hard-heartedness."
AN 5.206 Shackles Vinibandhasutta
"Mendicants, there are these five shackles of the heart. What five? Firstly, a mendicant isn't free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn't incline toward keenness, commitment, persistence, and striving. This is the first shackle of the heart.
Furthermore, a mendicant isn't free of greed for the body ... They're not free of greed for form ... They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying down, and drowsing ... They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: 'By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!' This being so, their mind doesn't incline toward keenness, commitment, persistence, and striving. This is the fifth shackle of the heart. These are the five shackles of the heart."
AN 5.207 Porridge Yāgusutta
"Mendicants, there are these five benefits of porridge. What five? It wards off hunger, quenches thirst, settles the wind, cleans the bladder, and helps digestion. These are the five benefits of porridge."
AN 5.208 Chew Sticks Dantakaṭṭhasutta
"Mendicants, there are these five drawbacks of not using chew sticks. What five? It's not good for your eyes, you get bad breath, your taste-buds aren't cleaned, bile and phlegm cover your food, and you lose your appetite. These are the five drawbacks of not using chew sticks.
There are these five benefits of using chew sticks. What five? It's good for your eyes, you don't get bad breath, your taste-buds are cleaned, bile and phlegm don't cover your food, and food agrees with you. These are the five benefits of using chew sticks."
AN 5.209 The Sound of Singing Gītassarasutta
"Mendicants, there are these five drawbacks in reciting with a drawn-out singing voice. What five? You relish the sound of your own voice. Others relish the sound of your voice. Householders complain: 'These ascetics who follow the Sakyan, sing just like us!' When you're enjoying the melody, your immersion breaks up. Those who come after follow your example. These are the five drawbacks in reciting with a drawn-out singing voice."
AN 5.210 Unmindful Muṭṭhassatisutta
"Mendicants, there are these five drawbacks of falling asleep unmindful and unaware. What five? You sleep badly and wake miserably. You have bad dreams. The deities don't protect you. And you emit semen. These are the five drawbacks of falling asleep unmindful and unaware.
There are these five benefits of falling asleep mindful and aware. What five? You sleep at ease and wake happily. You don't have bad dreams. The deities protect you. And you don't emit semen. These are the five benefits of falling asleep mindful and aware."