Reference Translation by Bhikkhu Sujato (CC0).
“Pañcime, bhikkhave, yodhājīvā santo saṁvijjamānā lokasmiṁ.
“Mendicants, these five warriors are found in the world.
Katame pañca?
What five?
Idha, bhikkhave, ekacco yodhājīvo rajaggaññeva disvā saṁsīdati visīdati na santhambhati na sakkoti saṅgāmaṁ otarituṁ.
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.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.
Some warriors are like that.
Ayaṁ, bhikkhave, paṭhamo yodhājīvo santo saṁvijjamāno lokasmiṁ.
This is the first warrior found in the world.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ;
Furthermore, one warrior can prevail over a cloud of dust,
api ca kho dhajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ.
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.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.
Some warriors are like that.
Ayaṁ, bhikkhave, dutiyo yodhājīvo santo saṁvijjamāno lokasmiṁ.
This is the second warrior found in the world.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ sahati dhajaggaṁ;
Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest,
api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ.
but he falters and founders at the mere sound of turmoil. He doesn’t stay firm, and fails to plunge into battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.
Some warriors are like that.
Ayaṁ, bhikkhave, tatiyo yodhājīvo santo saṁvijjamāno lokasmiṁ.
This is the third warrior found in the world.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ;
Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest and turmoil,
api ca kho sampahāre haññati byāpajjati.
but he’s killed or injured when blows are struck.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.
Some warriors are like that.
Ayaṁ, bhikkhave, catuttho yodhājīvo santo saṁvijjamāno lokasmiṁ.
This is the fourth warrior found in the world.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ.
Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest and turmoil and being struck.
So taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati.
He wins victory in battle, establishing himself as foremost in battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.
Some warriors are like that.
Ayaṁ, bhikkhave, pañcamo yodhājīvo santo saṁvijjamāno lokasmiṁ.
This is the fifth warrior found in the world.
Ime kho, bhikkhave, pañca yodhājīvā santo saṁvijjamānā lokasmiṁ.
These are the five warriors found in the world.
Evamevaṁ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsu.
In the same way, these five individuals similar to warriors are found among the monks.
Katame pañca?
What five?
Idha, bhikkhave, bhikkhu rajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ.
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.
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati.
Declaring his inability to continue training, he disavows it and returns to a lesser life.
Kimassa rajaggasmiṁ?
What is his ‘cloud of dust’?
Idha, bhikkhave, bhikkhu suṇāti:
It’s when a monk hears:
‘amukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti.
‘In such and such a village or town there’s a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.’
So taṁ sutvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ.
Hearing this, he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life.
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati.
Declaring his inability to continue training, he disavows it and returns to a lesser life.
Idamassa rajaggasmiṁ.
This is his ‘cloud of dust’.
Seyyathāpi so, bhikkhave, yodhājīvo rajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ;
I say that this individual is like the warrior who falters and founders at the mere sight of a cloud of dust.
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.
Some individuals are like that.
Ayaṁ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.
This is the first individual similar to a warrior found among the monks.
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ;
Furthermore, one monk can prevail over a cloud of dust,
api ca kho dhajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ.
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.
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati.
Declaring his inability to continue training, he disavows it and returns to a lesser life.
Kimassa dhajaggasmiṁ?
What is his ‘banner’s crest’?
Idha, bhikkhave, bhikkhu na heva kho suṇāti:
It’s when a monk doesn’t hear:
‘amukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti;
‘In such and such a village or town there’s a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.’
api ca kho sāmaṁ passati itthiṁ vā kumāriṁ vā abhirūpaṁ dassanīyaṁ pāsādikaṁ paramāya vaṇṇapokkharatāya samannāgataṁ.
But he sees for himself a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.
So taṁ disvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ.
Seeing her, he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life.
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati.
Declaring his inability to continue training, he disavows it and returns to a lesser life.
Idamassa dhajaggasmiṁ.
This is his ‘banner’s crest’.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ;
I say that this individual is like the warrior who can prevail over a cloud of dust,
api ca kho dhajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ;
but he falters and founders at the mere sight of a banner’s crest.
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.
Some individuals are like that.
Ayaṁ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.
This is the second individual similar to a warrior found among the monks.
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ;
Furthermore, one monk can prevail over a cloud of dust and a banner’s crest,
api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ.
but he falters and founders at the mere sound of turmoil. He doesn’t stay firm, and fails to keep up the spiritual life.
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati.
Declaring his inability to continue training, he disavows it and returns to a lesser life.
Kimassa ussāraṇāya?
What is his ‘turmoil’?
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā ūhasati ullapati ujjagghati uppaṇḍeti.
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 lady. She smiles, chats, laughs, and teases him.
So mātugāmena ūhasiyamāno ullapiyamāno ujjagghiyamāno uppaṇḍiyamāno saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ.
He falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life.
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati.
Declaring his inability to continue training, he disavows it and returns to a lesser life.
Idamassa ussāraṇāya.
This is his ‘turmoil’.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ;
I say that this individual is like the warrior who can prevail over a cloud of dust and a banner’s crest,
api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ;
but he falters and founders at the mere sound of turmoil.
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.
Some individuals are like that.
Ayaṁ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.
This is the third individual similar to a warrior found among the monks.
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ;
Furthermore, one monk can prevail over a cloud of dust and a banner’s crest and turmoil,
api ca kho sampahāre haññati byāpajjati.
but he’s killed or injured when blows are struck.
Kimassa sampahārasmiṁ?
What is his ‘blows are struck’?
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati.
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 lady. She sits right by him, lies down, or embraces him.
So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭisevati.
Without resigning the training and declaring his inability to continue, he indulges in sex.
Idamassa sampahārasmiṁ.
This is his ‘blows are struck’.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, api ca kho sampahāre haññati byāpajjati;
I say that this individual 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.
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.
Some individuals are like that.
Ayaṁ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.
This is the fourth individual similar to a warrior found among the monks.
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati.
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.
Kimassa saṅgāmavijayasmiṁ?
What is his ‘victory in battle’?
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati.
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 lady. She sits right by him, lies down, or embraces him.
So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno viniveṭhetvā vinimocetvā yena kāmaṁ pakkamati.
But he disentangles and frees himself, and goes wherever he wants.
So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
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.
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
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 brings mindfulness to the present.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti;
Giving up covetousness for the world, he meditates with a heart rid of covetousness, cleansing the mind of covetousness.
byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti;
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.
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti;
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.
uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti;
Giving up restlessness and remorse, he meditates without restlessness, his mind peaceful inside, cleansing the mind of restlessness and remorse.
vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
Giving up doubt, he meditates having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
He gives up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi …pe…
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption …
catutthaṁ jhānaṁ upasampajja viharati.
second absorption … third absorption … fourth absorption.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.
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.
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti,
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’.
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
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’.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,
Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When it is freed, he knows it is freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
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.’
Idamassa saṅgāmavijayasmiṁ.
This is his ‘victory in battle’.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati;
I say that this individual 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.
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.
Some individuals are like that.
Ayaṁ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.
This is the fifth individual similar to a warrior found among the monks.
Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsū”ti.
These five individuals similar to warriors are found among the monks.”
Pañcamaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
“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 individuals 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 disavows 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 disavows it and returns to a lesser life.
This is his ‘cloud of dust’.
I say that this individual is like the warrior who falters and founders at the mere sight of a cloud of dust.
Some individuals are like that.
This is the first individual 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 disavows 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 disavows it and returns to a lesser life.
This is his ‘banner’s crest’.
I say that this individual 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 individuals are like that.
This is the second individual 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 disavows 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 lady. 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 disavows it and returns to a lesser life.
This is his ‘turmoil’.
I say that this individual 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 individuals are like that.
This is the third individual 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 lady. She sits right by him, lies down, or embraces him.
Without resigning the training and declaring his inability to continue, he indulges in sex.
This is his ‘blows are struck’.
I say that this individual 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 individuals are like that.
This is the fourth individual 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 lady. 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 brings mindfulness to the present.
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 individual 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 individuals are like that.
This is the fifth individual similar to a warrior found among the monks.
These five individuals similar to warriors are found among the monks.”
“Pañcime, bhikkhave, yodhājīvā santo saṁvijjamānā lokasmiṁ.
Katame pañca?
Idha, bhikkhave, ekacco yodhājīvo rajaggaññeva disvā saṁsīdati visīdati na santhambhati na sakkoti saṅgāmaṁ otarituṁ.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.
Ayaṁ, bhikkhave, paṭhamo yodhājīvo santo saṁvijjamāno lokasmiṁ.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ;
api ca kho dhajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.
Ayaṁ, bhikkhave, dutiyo yodhājīvo santo saṁvijjamāno lokasmiṁ.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ sahati dhajaggaṁ;
api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.
Ayaṁ, bhikkhave, tatiyo yodhājīvo santo saṁvijjamāno lokasmiṁ.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ;
api ca kho sampahāre haññati byāpajjati.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.
Ayaṁ, bhikkhave, catuttho yodhājīvo santo saṁvijjamāno lokasmiṁ.
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ.
So taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.
Ayaṁ, bhikkhave, pañcamo yodhājīvo santo saṁvijjamāno lokasmiṁ.
Ime kho, bhikkhave, pañca yodhājīvā santo saṁvijjamānā lokasmiṁ.
Evamevaṁ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsu.
Katame pañca?
Idha, bhikkhave, bhikkhu rajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ.
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati.
Kimassa rajaggasmiṁ?
Idha, bhikkhave, bhikkhu suṇāti:
‘amukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti.
So taṁ sutvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ.
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati.
Idamassa rajaggasmiṁ.
Seyyathāpi so, bhikkhave, yodhājīvo rajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ;
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.
Ayaṁ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ;
api ca kho dhajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ.
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati.
Kimassa dhajaggasmiṁ?
Idha, bhikkhave, bhikkhu na heva kho suṇāti:
‘amukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti;
api ca kho sāmaṁ passati itthiṁ vā kumāriṁ vā abhirūpaṁ dassanīyaṁ pāsādikaṁ paramāya vaṇṇapokkharatāya samannāgataṁ.
So taṁ disvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ.
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati.
Idamassa dhajaggasmiṁ.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ;
api ca kho dhajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ;
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.
Ayaṁ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ;
api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ.
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati.
Kimassa ussāraṇāya?
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā ūhasati ullapati ujjagghati uppaṇḍeti.
So mātugāmena ūhasiyamāno ullapiyamāno ujjagghiyamāno uppaṇḍiyamāno saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ.
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati.
Idamassa ussāraṇāya.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ;
api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ;
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.
Ayaṁ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ;
api ca kho sampahāre haññati byāpajjati.
Kimassa sampahārasmiṁ?
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati.
So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭisevati.
Idamassa sampahārasmiṁ.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, api ca kho sampahāre haññati byāpajjati;
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.
Ayaṁ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati.
Kimassa saṅgāmavijayasmiṁ?
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati.
So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno viniveṭhetvā vinimocetvā yena kāmaṁ pakkamati.
So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti;
byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti;
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti;
uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti;
vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
vivicceva kāmehi …pe…
catutthaṁ jhānaṁ upasampajja viharati.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti,
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
Idamassa saṅgāmavijayasmiṁ.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati;
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.
Ayaṁ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.
Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsū”ti.
Pañcamaṁ.