“Pañcimāni, bhikkhave, ṭhānāni abhiṇhaṁ paccavekkhitabbāni itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. Katamāni pañca?
“Bhikkhus, there are these five subjects that |should be frequently reflected::should be regularly considered, contemplated, reviewed [abhiṇha + paccavekkhitabba]|, whether by a woman, a man, a householder, or |one gone forth::renunciant, ordained [pabbajita]|. What five?
‘Jarādhammomhi, jaraṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
1.) ‘|I am subject to aging::I am liable to grow old [jarādhammomhi]|, I am not exempt from growing old.’ This should be frequently reflected upon by a woman, a man, a householder, or one gone forth.
‘Byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
2.) ‘|I am subject to illness::I am liable to get sick, I am subject to disease [byādhidhammomhi]|, I am not exempt from illness.’ This should be frequently reflected upon by a woman, a man, a householder, or one gone forth.
‘Maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
3.) ‘|I am subject to death::I am liable to die [maraṇadhammomhi]|, I am not exempt from death.’ This should be frequently reflected upon by a woman, a man, a householder, or one gone forth.
‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
4.) ‘I must be parted and separated from everyone and everything dear and |pleasing::agreeable, likeable [manāpa]| to me.’ This should be frequently reflected upon by a woman, a man, a householder, or one gone forth.
‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo.
5.) ‘I am the owner of my |actions::deeds, doings [kamma]|, the heir to my actions, born from my actions, related to my actions, and have actions as my refuge.[1]
Yaṁ kammaṁ karissāmi—kalyāṇaṁ vā pāpakaṁ vā— tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
Whatever actions I will do—whether good or bad—I will be the heir of those actions.’ This should be frequently reflected upon by a woman, a man, a householder, or one gone forth.
Benefit of Frequent Reflection
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘jarādhammomhi, jaraṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṁ yobbane yobbanamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo yobbane yobbanamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘jarādhammomhi, jaraṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
1.) For the sake of what benefit should a woman, a man, a householder, or one gone forth frequently reflect thus: ‘I am subject to aging, I am not exempt from growing old’? In their youth, beings |are intoxicated::have vanity, pride, conceit [mada]| with their youth, and when they are intoxicated with their youth, they engage in misconduct by body, speech, and mind. But when one frequently reflects upon this subject, the intoxication with their youth is either entirely abandoned or diminished. It is for the sake of this benefit that a woman, a man, a householder, or one gone forth should frequently reflect thus: ‘I am subject to aging, I am not exempt from growing old.’
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṁ ārogye ārogyamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo ārogye ārogyamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
2.) And for the sake of what benefit should a woman, a man, a householder, or one gone forth frequently reflect thus: ‘I am subject to illness, I am not exempt from illness’? In a state of health, beings are intoxicated with their health, and when they are intoxicated with their health, they engage in misconduct by body, speech, and mind. But when one frequently reflects upon this subject, the intoxication with their health is either entirely abandoned or diminished. It is for the sake of this benefit that a woman, a man, a householder, or one gone forth should frequently reflect thus: ‘I am subject to illness, I am not exempt from illness.’
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṁ jīvite jīvitamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo jīvite jīvitamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
3.) And for the sake of what benefit should a woman, a man, a householder, or one gone forth frequently reflect thus: ‘I am subject to death, I am not exempt from death’? During their lives, beings are intoxicated with life, and when they are intoxicated with life, they engage in misconduct by body, speech, and mind. But when one frequently reflects upon this subject, the intoxication with life is either entirely abandoned or diminished. It is for the sake of this benefit that a woman, a man, a householder, or one gone forth should frequently reflect thus: ‘I am subject to death, I am not exempt from death.’
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṁ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo piyesu manāpesu chandarāgo so sabbaso vā pahīyati tanu vā pana hoti. Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
4.) And for the sake of what benefit should a woman, a man, a householder, or one gone forth frequently reflect thus: ‘I must be parted and separated from everyone and everything dear and pleasing to me’? Beings have |desire and attachment::desire-passion, sensual craving, intention of sensuality and lust [chandarāga]| in regard to those people and things that are dear and pleasing, and |infatuated by::inflamed by, enamoured by [rattā]| this |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, they engage in misconduct by body, speech, and mind. But when one frequently reflects upon this subject, the desire and attachment in regard to everyone and everything dear and pleasing is either entirely abandoned or diminished. It is for the sake of this benefit that a woman, a man, a householder, or one gone forth should frequently reflect thus: ‘I must be parted and separated from everyone and everything dear and pleasing to me.’
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi— kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato sabbaso vā duccaritaṁ pahīyati tanu vā pana hoti. Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi— kalyāṇaṁ vā pāpakaṁ vā— tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
5.) And for the sake of what benefit should a woman, a man, a householder, or one gone forth frequently reflect thus: ‘I am the owner of my actions, the heir to my actions, born from my actions, related to my actions, and have actions as my refuge. Whatever actions I will do—whether good or bad—I will be the heir of those actions’? Beings engage in misconduct by body, speech, and mind. But when one frequently reflects upon this subject, such misconduct is either entirely abandoned or diminished. It is for the sake of this benefit that a woman, a man, a householder, or one gone forth should frequently reflect thus: ‘I am the owner of my actions, the heir to my actions, born from my actions, related to my actions, and have actions as my refuge. Whatever actions I will do—whether good or bad—I will be the heir of those actions.’
Disciple of the Noble Ones
Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘na kho ahaññeveko jarādhammo jaraṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā jarādhammā jaraṁ anatītā’ti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti anusayā byantīhonti.
1.) The disciple of the Noble Ones reflects thus: ‘I am not the only one who is subject to aging, and not exempt from growing old. All beings that come and go, that pass away and undergo rebirth, are subject to aging; none are exempt from growing old.’ As they often reflect upon this subject, the path arises. They pursue, develop, and cultivate that path. For one who pursues, develops, and cultivates that path, the fetters are entirely abandoned and the |underlying tendencies::latent dispositions [anusayā]| are |uprooted::eliminated [byantīhoti]|.
‘Na kho ahaññeveko byādhidhammo byādhiṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā byādhidhammā byādhiṁ anatītā’ti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti.
2.) The disciple of the Noble Ones reflects thus: ‘I am not the only one who is subject to illness, and not exempt from illness. All beings that come and go, that pass away and undergo rebirth, are subject to illness; none are exempt from illness.’ As they often reflect upon this subject, the path arises. They pursue, develop, and cultivate that path. For one who pursues, develops, and cultivates that path, the fetters are entirely abandoned and the underlying tendencies are uprooted.
‘Na kho ahaññeveko maraṇadhammo maraṇaṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā maraṇadhammā maraṇaṁ anatītā’ti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti.
3.) The disciple of the Noble Ones reflects thus: ‘I am not the only one who is subject to death, and not exempt from death. All beings that come and go, that pass away and undergo rebirth, are subject to death; none are exempt from death.’ As they often reflect upon this subject, the path arises. They pursue, develop, and cultivate that path. For one who pursues, develops, and cultivates that path, the fetters are entirely abandoned and the underlying tendencies are uprooted.
‘Na kho mayhevekassa sabbehi piyehi manāpehi nānābhāvo vinābhāvo, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ piyehi manāpehi nānābhāvo vinābhāvo’ti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti.
4.) The disciple of the Noble Ones reflects thus: ‘I am not the only one who must be parted and separated from everyone and everything dear and pleasing to me. All beings that come and go, that pass away and undergo rebirth, must be parted and separated from everyone and everything dear and pleasing to them.’ As they often reflect upon this subject, the path arises. They pursue, develop, and cultivate that path. For one who pursues, develops, and cultivates that path, the fetters are entirely abandoned and the underlying tendencies are uprooted.
‘Na kho ahaññeveko kammassako kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādo bhavissāmi; atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā kammassakā kammadāyādā kammayoni kammabandhu kammapaṭisaraṇā, yaṁ kammaṁ karissanti—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavissantī’ti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhontīti.
5.) The disciple of the Noble Ones reflects thus: ‘I am not the only one who is the owner of my actions, the heir to my actions, born from my actions, related to my actions, and have actions as my refuge. All beings that come and go, that pass away and undergo rebirth, are the owners of their actions, the heirs to their actions, |born from their actions::having deeds as one’s womb [kammayoni]|, related to their actions, and have actions as their refuge. Whatever actions they will do—whether good or bad—they will be the heirs of those actions.’ As they often reflect upon this subject, the path arises. They pursue, develop, and cultivate that path. For one who pursues, develops, and cultivates that path, the fetters are entirely abandoned and the underlying tendencies are uprooted.
Verse
Byādhidhammā jarādhammā,
atho maraṇadhammino;
Yathā dhammā tathā sattā,
jigucchanti puthujjanā.
Subject to illness, subject to aging,
and also subject to death;
Worldlings are |repulsed::disgusted [jigucchati]| [by other people],
who exist in accordance with their nature.
Ahañce taṁ jiguccheyyaṁ,
evaṁ dhammesu pāṇisu;
Na metaṁ patirūpassa,
mama evaṁ vihārino.
If I were to be repulsed,
with beings who have such a nature;
It would not be proper for me,
since I too have the same nature.
Sohaṁ evaṁ viharanto,
ñatvā dhammaṁ nirūpadhiṁ;
Ārogye yobbanasmiñca,
jīvitasmiñca ye madā.
Sabbe made abhibhosmi,
Nekkhammaṁ daṭṭhu khemato;
Tassa me ahu ussāho,
Nibbānaṁ abhipassato.
While I was dwelling thus,
having known the state |free from attachment::free from grasping, not taking as mine, not appropriating [nirūpadhi]|;
I overcame all intoxications—
intoxication with health, with youth,
and intoxication with life—
having seen peace in |renunciation::going out state, rejection of sensual pleasure [nekkhamma]|;
|Perseverance::strenuous and continuous exertion [ussāha]| then arose in me,
as I clearly saw |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.
Nāhaṁ bhabbo etarahi,
Kāmāni paṭisevituṁ;
Anivatti bhavissāmi,
Brahmacariyaparāyaṇo”ti.
Now I am incapable,
of indulging in sensual pleasures;
I will |not be turning back::not be returning [anivatti]| now,
taking refuge in the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|.”