008.01. Bhikkhus, when five things are developed and made much it results in the release of mind and its fruits and the release through wisdom and its fruits. What five?

Here, bhikkhus, the bhikkhu abides seeing loathsomeness in the body, seeing loathsomeness in food, disenchanted with all the world, seeing impermanence in all determinations, and the perception of death becomes thoroughly established to him internally Bhikkhus, when these five things are developed and made much it results in the release of mind and its fruits and the release through wisdom and its fruits. Bhikkhus, when the bhikkhu is released in mind and released through wisdom it is said the bhikkhu has removed the obstacle, have filled up the trenches, pulled out desires, is full of results, has lowered the flag, has laid down the burden, and is freed from the world.

Bhikkhus, how does the bhikkhu remove the obstacle? Here the bhikkhu's ignorance is dispelled, pulled with the roots, made palm stumps, made a thing that would not grow again. Thus the bhikkhu has removed the obstacle

Bhikkhus, how does the bhikkhu fill up the trenches? Here the bhikkhu dispels future births in existences, with the roots pulled out, made palm stumps, made a thing that would not grow again. Thus the bhikkhu fills up the trenches.

Bhikkhus, how does the bhikkhu pull out desires? Here the bhikkhu's craving is dispelled, pulled with the roots, made palm stumps, made a thing that would not grow again. Thus the bhikkhu pulls out desires.

Bhikkhus, how does the bhikkhu become full of results? Here the bhikkhu's bonds binding him to the sensual world are dispelled, pulled with the roots, made palm stumps, made a thing that would not grow again. Thus the bhikkhu is full of results.

Bhikkhus, how does the bhikkhu lower the flag, lay down the burden and free himself from the world? Here the bhikkhu's measuring, I be is dispelled, pulled with the roots, made palm stumps, made a thing that would not grow again. Thus the bhikkhu has lowered the flag, laid down the burden and has freed himself from the world.

008.02. Bhikkhus, when five things are developed and made much it results in the release of mind and its fruits and the release through wisdom and its fruits. What five?

Here, bhikkhus, the bhikkhu abides with the perception of impermanence, the perception of unpleasantness in impermanence, the perception of no self in unpleasantness, the perception of dispelling and the perception of disenchantment. Bhikkhus, when these five things are developed and made much it results in the release of mind and its fruits and the release through wisdom and its fruits. Bhikkhus, when the bhikkhu is released in mind and released through wisdom it is said the bhikkhu has removed the obstacle, have filled up the trenches, pulled out desires, is full of results, has lowered the flag, has laid down the burden, and is freed from the world.

Bhikkhus, how does the bhikkhu remove the obstacle? Here the bhikkhu's ignorance is dispelled, pulled with the roots, made palm stumps, made a thing that would not grow again. Thus the bhikkhu has removed the obstacle

Bhikkhus, how does the bhikkhu fill up the trenches? Here the bhikkhu dispels future births in existences, has their roots pulled out, made palm stumps, made things that would not grow again. Thus the bhikkhu fills up the trenches.

Bhikkhus, how does the bhikkhu pull out desires? Here the bhikkhu's craving is dispelled, pulled with the roots, made palm stumps, made a thing that would not grow again. Thus the bhikkhu pulls out desires.

Bhikkhus, how does the bhikkhu become full of results? Here the bhikkhu's bonds binding him to the sensual world are dispelled, pulled with the roots, made palm stumps, made things that would not grow again. Thus the bhikkhu is full of results.

Bhikkhus, how does the bhikkhu lower the flag, lay down the burden and free himself from the world? Here the bhikkhu's measuring, I be is dispelled, pulled with the roots, made palm stumps, made a thing that would not grow again. Thus the bhikkhu has lowered the flag, laid down the burden and has freed himself from the world.

008.03. òhen a certain bhikkhu approached The Blessed One, worshipped, sat on side and said:

Venerable sir, it is said living according to the Teaching. How does a bhikkhu live according to the Teaching?

Here, bhikkhu, the bhikkhu learns the Teaching in the discourses, in prose and verse, in expositions giving questions and answers, in four lines, in solemn utterances, thus said sayings, birth stories, in wonderful things, in a series of questions and answers. He spends the time learning them, neglects seclusions, does not develop internal appeasement. Bhikkhu, to this is said the bhikkhu learns much, does not live according to the Teaching.

Again, bhikkhu the bhikkhu explains the Teaching to others in detail as he has learnt and understood it. He spends the time teaching others, neglects seclusions, does not develop internal appeasement. Bhikkhu, to this is said the bhikkhu makes known the Teaching much, does not live according to the Teaching.

Again, bhikkhu the bhikkhu recites the Teaching as he has learnt and understood it. He spends the time reciting the Teaching, neglects seclusions, does not develop internal appeasement. Bhikkhu, to this is said the bhikkhu recites the Teaching much, does not live according to the Teaching.

Again, bhikkhu the bhikkhu thinks and discursively thinks about the Teaching as he has learnt and understood it. He spends the time thinking about the teaching, neglects seclusions, does not develop internal appeasement. Bhikkhu, to this is said the bhikkhu thinks about the Teaching much, does not live according to the Teaching.

Here, bhikkhu, the bhikkhu learns the Teaching in the discourses, in prose and verse, in expositions giving questions and answers, in four lines, in solemn utterances, thus said sayings, birth stories, in wonderful things, in a series of questions and answers. He does not spend the time learning them, does not neglect seclusions, develops internal appeasement. Bhikkhu, to this is said the bhikkhu lives according to the Teaching.

Bhikkhu, I have taught you how, much learning is done, much teaching is done, much reciting is done, much thinking is done and the living according to the Teaching. Bhikkhu, I have done what a Teacher has to do to his disciples out of compassion. These are roots of trees and these are empty houses. Develop concentration do not be negligent and later regret. This is our advise.

008.04. òhen a certain bhikkhu approached The Blessed One, worshipped, sat on side and said:

Venerable sir, it is said living according to the Teaching. How does a bhikkhu live according to the Teaching?

Here, bhikkhu, the bhikkhu learns the Teaching in the discourses, in prose and verse, in expositions giving questions and answers, in four lines, in solemn utterances, thus said sayings, birth stories, in wonderful things, in a series of questions and answers. He does not know their meanings. Bhikkhu, to this is said the bhikkhu learns much, does not live according to the Teaching.

Again, bhikkhu the bhikkhu explains the Teaching he has learnt and undrstood, to others in detail. But he does not know anything more than that. Bhikkhu, to this is said the bhikkhu makes known the Teaching much, does not live according to the Teaching.

Again, bhikkhu the bhikkhu recites the Teaching as he has learnt and understood it. He does not wisely understand anything more than that. Bhikkhu, to this is said the bhikkhu recites the Teaching much, does not live according to the Teaching

Again, bhikkhu the bhikkhu thinks and discursively thinks about the Teaching and touches it with the mind. He does not wisely think about the Teaching. Bhikkhu, to this is said the bhikkhu thinks about the Teaching much, does not live according to the Teaching.

Here, bhikkhu, the bhikkhu learns the Teaching in the discourses, in prose and verse, in expositions giving questions and answers, in four lines, in solemn utterances, thus said sayings, birth stories, in wonderful things, in a series of questions and answers. He wisely thinks about the Teaching. Bhikkhu, to this is said the bhikkhu lives according to the Teaching.

Bhikkhu, I have taught you how, much learning is done, much teaching is done, much reciting is done, much thinking is done and the living according to the Teaching. Bhikkhu, I have done what a Teacher has to do to his disciples out of compassion. There are roots of trees and empty houses. Develop concentration do not be negligent and later regret. This is our advise.

008.05. Bhikkhus, these five soldiers are evident in the world. What five?

Here, bhikkhus, a certain soldier sinks seeing a heap of dust and dejected cannot keep firm and cannot go to the battle field. Bhikkhus, such a soldier is evident. This is the first soldier evident in the world.

Again, bhikkhus, a certain soldier does not sink seeing a heap of dust. Yet seeing the top of the banner he sinks and dejected cannot keep firm and cannot go to the battle field. Bhikkhus, such a soldier is evident. This is the second soldier evident in the world.

Again, bhikkhus, a certain soldier does not sink seeing a heap of dust or the top of the banner. Yet he sinks seeing the tumult and dejected cannot keep firm and cannot go to the battle field. Bhikkhus, such a soldier is evident. This is the third soldier evident in the world.

Again, bhikkhus, a certain soldier neither sinks seeing a heap of dust, the top of the banner or the tumult. Yet is killed and troubled in the battle. Bhikkhus, such a soldier is evident. This is the fourth soldier evident in the world.

Again, bhikkhus, a certain soldier neither sinks seeing a heap of dust, the top of the banner, the tumult or even the impact and winning the battle abides in the battle field. Bhikkhus, such a soldier is evident. This is the fifth soldier evident in the world.

Bhikkhus, in the same manner five bhikkhus comparable to these five soldiers are evident among bhikkhus. What five?

Here, bhikkhus, the bhikkhu seeing a heap of dust sinks, dejected is unable to bear the holy life and manifesting a weakness to keep the precepts comes to the lower life

What is the dust there? The bhikkhu hears, in such a village or hamlet there is a woman or a girl endowed with the highest beauty. Hearing this he sinks and dejected is unable to bear the holy life and manifesting a weakness to keep the precepts he comes to the lower life This is the dust.

Bhikkhus, like the soldier who sinks seeing a heap of dust and dejected cannot keep firm and cannot go to the battle field. Bhikkhus, I say this person is comparable to him. This person evident among bhikkhus, is comparable to the first soldier.

Again, bhikkhus, the bhikkhu does not sink seeing a heap of dust. Yet seeing the top of the banner he sinks and dejected cannot keep firm and cannot lead the holy life and manifesting a weakness to keep the precepts he comes to the lower life. What is the top of the banner there? The bhikkhu does not hear, in such a village or hamlet there is a woman or a girl endowed with the highest beauty. But he himself sees a woman or girl with the highest beauty. Seeing her he sinks and dejected is unable to bear the holy life and manifesting a weakness to keep the precepts he comes to the lower life This is the top of the banner.

Bhikkhus, like the soldier who does not sink seing a heap of dust but sinks seeing the top of the banner and dejected cannot keep firm and go to the battle field. Bhikkhus, I say this person is comparable to him. This person evident among bhikkhus, is comparable to the second soldier.

Again, bhikkhus, the bhikkhu does not sink seeing a heap of dust or the top of the banner Yet he sinks hearing the tumult and dejected cannot keep firm and cannot lead the holy life and manifesting a weakness to keep the precepts he comes to the lower life. What is the tumult?

Here, a woman approaches the bhikkhu gone to the forest, to the root of a tree or to an empty house and she laughs, calls out and makes fun of him. He laughed at, called out and made fun by the woman sinks and dejected and unable to bear the holy life manifests a weakness to keep the precepts and omes to lower life. This is the tumult.

Bhikkhus, like the soldier who does not sink seeing a heap of dust or the top of the banner. Yet sinks hearing the tumult and dejected cannot keep firm and cannot go to the battle field. Bhikkhus, such a person is evident. This is the third peron comparable to the third soldier evident in the world.

Again, bhikkhus, the bhikkhu does not sink seeing a heap of dust or the top of the banner or hearing the tumult yet is killed and troubled. What is killing and troubling?

Here a woman approaches the bhikkhu gone to the forest, to the root of a tree or to an empty house and sits by him, encroaches him and submerges him. He submerged and overcome without giving up the holy life has sexual intercourse with her This is killing and troubling.

Bhikkhus, like the soldier who neither sinks seeing a heap of dust, the top of the banner or hearing the tumult. Yet is killed and troubled in the battle. Bhikkhus, such a person is evident. This is the fourth person comparable to the fourth soldier evident in the world.

Again, bhikkhus, the bhikkhu does not sink seeing a heap of dust or the top of the banner or hearing the tumult and is not killed. He goes to the battle, wins the battle and abides in the battle field. What is his winning the battle?

Here a woman approaches the bhikkhu gone to the forest, to the root of a tree or to an empty house and sits by him, encroaches him and submerges him. He encroached and submerged by her disentangles himself and releases himself and goes wherever he desires. Abides in a solitary dwelling, a forest, the root of a tree, a mountain grotto, a mountain cave, a cemetery, a jungle forest, some open space or a heap of straw.

Gone to the forest, root of a tree or to an empty house, sits cross legged, placing his body straight and mindfulness established in front of him. He dispels covetousness for the world purifies the mind of covetousness and abides with a non coveting mind. Dispelling anger abides with a non-angry mind. He purifies the mind with compassion for all the world. Dispelling sloth and torpor abides with a mind free of sloth and torpor, abides mindful and aware of the perception of light. Dispelling restless and worry abides undisturbed and internally appeased. Dispelling doubts abides without doubts about meritorious things that should be done and not done.

Dispelling these five obstructions of the mind and wisely making the minor defilements of the mind weak, he secludes the mind from sensual desires. . . . re. . . . . with equanimity to joy and disenchantment abides mindful and aware and experiences pleasantness with the body too and attains to the third higher state of the mind. To this the noble ones say `abiding in pleasantness with equanimity. ' Dispelling pleasantness and unpleasantness and earlier having overcome pleasure and displeasure, purifying the mind with equanimity so that there is not unpleasantness or pleasantness and abides in the fourth higher state of mind.

When the mind is concentrated, pure, without blemish and when the minor defilelments are removed, when the mind is workable and pliable and made immovable, he directs the mind for the destruction of desires. He knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to the cessation of unpleasantness. He knows, as it really is, these are desires, this is the arising of desires, this is the cessation of desires and he knows as it really is this is the path leading to the cessation of desires. When he knows and sees in this manner, his mind finds release from sensual desires, from desires `to be' and finds release from ignorant desires. When released knowledge arises birth is destroyed, the holy life is lived to the end, what should be done is done, there is nothing more to wish. This is his victory at the battle. .

Bhikkhus, like the soldier neither sinking seeing a heap of dust, the top of the banner, the tumult or even the impact, has won the battle and abides in the battle field. Bhikkhus, such a person is evident. This person evident in the world is comparable to the fifth soldier. .

Bhikkhus, these five bhikkhus comparable to these five soldiers are evident among bhikkhus.

008.06. Bhikkhus, these five soldiers are evident in the world. What five?

Here, bhikkhus, a certain soldier taking sword and shield and arranging bow and arrow plunges into the troops. He makes effort and becomes zealous others wound him and finishes him. Bhikkhus, there is a soldier like that. This is the first soldier evident in the world.

Again, bhikkhus, a certain soldier taking sword and shield and arranging bow and arrow plunges into the troops. He makes effort and becomes zealous others wound him and he is led away and is taken to his relations. On the way he dies. Bhikkhus, there is a soldier like that. This is the second soldier evident in the world

Again, bhikkhus, a certain soldier taking sword and shield and arranging bow and arrow plunges into the troops. He makes effort and becomes zealous others wound him and he is led away and taken to his relations and given to them. While he is being attended by his relations he dies of that ailment. Bhikkhus, there is a soldier like that. This is the third soldier evident in the world

Again, bhikkhus, a certain soldier taking sword and shield and arranging bow and arrow plunges into the troops. He makes effort and becomes zealous others wound him and he is led away and taken to his relations and given to them. Attended by his relations he reovers from that ailment. Bhikkhus, there is a soldier like that. This is the fourth soldier evident in the world

Again, bhikkhus, a certain soldier taking sword and shield and arranging bow and arrow plunges into the troops, wins the battle and abides in the battle field. Bhikkhus, there is a soldier like that. This is the fifth soldier evident in the world.

Bhikkhus, in the same manner these five persons comparable to these five soldiers are evident among bhikkhus. What five? Here, bhikkhus, the bhikkhu lives relying on a certain village or hamlet. He puts on robes in the morning and taking bowl and robes wanders for morsel food, with unprotected body, words and mind, mindfulness not established and mental faculties unrestrained. There he sees a woman sparsely dressed and not well robed. Seeing that sparsely dressed and not well robed woman greed makes persistent requests to him. With the manifestation of weakness in precepts, without giving up the holy life he has sexual intercourse with her.

Bhikkhus, like the soldier taking sword and shield and arranging bow and arrow plunges into the troops, makes effort and becomes zealous and others wound him and finish him. Bhikkhus, I say that this person comparable to the first soldier, is evident among the bhikkhus.

Again, bhikkhus, the bhikkhu lives relying on a certain village or hamlet. He puts on robes in the morning and taking bowl and robes wanders for morsel food with unprotected body, words and mind, mindfulness not established and mental faculties unrestrained. There he sees a woman sparsely dressed and not well robed. Seeing that sparsely dressed and not well robed woman greed makes persistent requests to him. Overcome with greed, with a burning body and mind, it occurs to him: What if I go to the monastery and inform the bhikkhus: Friends, my mind is overcome with greed and it is not possible to lead the holy life, as there is a weakness in my precepts I will give up robes. and come to the lower life. Even before going to the monastery he gives up robes and comes to lower life. .

Bhikkhus, like the soldier taking sword and shield and arranging bow and arrow and plunging into the troops, makes effort and becomes zealous and others wound him. Being led to his relations and before he comes to his relations he dies on the way. Bhikkhus, I say that this person comparable to the second soldier is evident among the bhikkhus.

Again, bhikkhus, the bhikkhu lives relying on a certain village or hamlet. He puts on robes in the morning and taking bowl and robes wanders for morsel food with unprotected body, words and mind, mindfulness not established and mental faculties unrestrained. There he sees a woman sparsely dressed and not well robed. Seeing that sparsely dressed and not well robed woman greed makes persistent requests to him. Overcome with greed, with a burning body and mind it occurs to him: What if I go to the monastery and inform the bhikkhus: Friends, my mind is overcome with greed and it is not possible to lead the holy life, as there is a weakness in my precepts I will give up robes. and come to the lower life. He goes to the monastery and informs the bhikkhus: Friends, my mind is overcome with greed, it is not possible to lead the holy life. There is a weakness in my precepts I will give up robes and come to lower life.

The co-associates in the holy life advise him: Friend, The Blessed One has said that sense pleasures have little satisfaction and much unpleasantness and trouble. It has many dangers. The Blessed One has said that they are comparable to a skeleton, a piece of flesh, a grass torch, a pit of burning charcoal, a dream, to something borrowed, to a tree full of fruits, a slaughter house, the blade of a sword, the head of a serpent, it brings unpleasantness and trouble the dangers are many. .

Thus advised by the co-associates in the holy life, he says: Although The Blessed One has said that sensuality has little satisfaction much unpleasantness and trouble , it is not possible for me to lead the holy life and he gives up robes and comes to lower life.

Bhikkhus, like the soldier taking sword and shield and arranging bow and arrow plunges into the troops, makes effort and becomes zealous and others wound him. He being led to his his relations. and attended to, by them, dies on account of that illness. Bhikkhus, I say that this person comparable, to the third soldier is evident among the bhikkhus.

Again, bhikkhus, the bhikkhu lives relying on a certain village or hamlet. He puts on robes in the morning and taking bowl and robes wanders for morsel food with unprotected body, words and mind, mindfulness not established and mental faculties unrestrained. There he sees a woman sparsely dressed and not well robed. Seeing that sparsely dressed and not well robed woman greed makes persistent requests to him. Overcome with greed, with a burning body and mind it occurs to him: What if I go to the monastery and inform the bhikkhus: Friends, my mind is overcome with greed and it is not possible to lead the holy life, as there is a weakness in my precepts I will give up robes. and come to the lower life. He goes to the monastery and informs the bhikkhus: Friends, my mind is overcome with greed, it is not possible to lead the holy life. There is a weakness in my precepts I will give up robes and come to lower life.

The co-associates in the holy life advise him: Friend, The Blessed One has said that sense pleasures have little satisfaction and much unpleasantness and trouble. It has many dangers. The Blessed One has said that they are comparable to a skeleton, a piece of flesh, a grass torch, a pit of burning charcoal, a dream, to something borrowed, to a tree full of fruits, a slaughter house, the blade of a sword, the head of a serpent, it brings unpleasantness and trouble the dangers are many. .

Thus advised by the co-associates in the holy life, he says: Friends, I will make effort to be delighted in the holy life, I will not give up robes and come to the lower life.

Bhikkhus, like the soldier taking sword and shield and arranging bow and arrow plunges into the troops, makes effort and becomes zealous and others wound him. He being led to his his relations. and attended to, recovers from that illness. This person is comparable to that one, there are such people. Bhikkhus, I say that this person comparable, to the fourth soldier is evident among the bhikkhus.

Again, bhikkhus, the bhikkhu lives relying on a certain village or hamlet. He puts on robes in the morning and taking bowl and robes wanders for morsel food with protected body, words and mind, mindfulness established and mental faculties restrained. Seeing a form he does not take the sign or the details. To one abiding with the faculty of the eye unrestrained demeritorious thoughts and displeasure would stream, he protects the faculty of the eye. Hearing a sound, . . . re. . . scenting a smell, . . . re. . ñasting something, . . . re. . . ñouching something,. . . re. . . and cognizing an idea, he does not take the sign or the details. To one abiding with the faculty of the mind unrestrained demeritorious thoughts and displeasure would stream, he protects the faculty of the mind After the meal is over and returning from the alms round he abides in a secluded dwelling, in the forest, the root of a tree, a mountain grotto, a mountain cave, a cemetery, a jungle forest, some open space or a heap of straw. Gone to the forest, to the root of a tree or to an empty house, he sits with legs crossed, the body kept straight and mindfulness established in front of him. He dispels covetousness for the world. . . . . re. . . . . . and dispelling these five obstcles of the mind, the things that weaken the mind, secluding the mind from sensual desires, . . . . re. . . . . . abides in the fourth higher state of mind.

When the mind is made pure, freed from blemish and made workable and pliable and made immovable, he directs the mind for the knowledge of the destruction of desires. He knows as it really is, this is unpleasant,. . . . re. . . ñhere is nothing more to wish. .

Bhikkhus, like the soldier taking sword and shield and arranging bow and arrow plunges into the troops, and wins the battle and abides in the battle field. This person is comparable to that, there are such people. Bhikkhus, I say this person comparable, to the fifth soldier, is evident among bhikkhus.

008.07. Bhikkhus, seeing these five future fears the bhikkhu living in the forest should certainly abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized. What five?

Here, bhikkhus the forest bhikkhu reflects: In the forest, now I live alone. If a serpent or a centipede stings me, I would die and it would be dangerous for me. Therefore I will arouse effort for the attainment of the not yet attained, for the realization of the not yet realized Bhikkhus, seeing this first future fear the bhikkhu living in the forest should abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Again, bhikkhus the forest bhikkhu reflects: In the forest, now I live alone. If I trip and fall or if the food I eat give trouble, or if the bile is disturbed, or if the phlegm is disturbed or if I experience a cutting pain, then I would die and it would be dangerous for me. Therefore I will arouse effort for the attainment of the not yet attained, for the realization of the not yet realized Bhikkhus, seeing this second future fear the bhikkhu living in the forest should abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Again, bhikkhus the forest bhikkhu reflects: In the forest, now I live alone. If I be approached by wilds beasts such as a lion, a tiger, a leopard, a bear or any other animal they will kill me and it would be dangerous for me. Therefore I will arouse effort for the attainment of the not yet attained, for the realization of the not yet realized Bhikkhus, seeing this third future fear the bhikkhu living in the forest should abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Again, bhikkhus the forest bhikkhu reflects: In the forest, now I live alone. If I be approached by young men owing to some action done earlier or not and if they kill me, it would be dangerous for me. Therefore I will arouse effort for the attainment of the not yet attained, for the realization of the not yet realized Bhikkhus, seeing this fourth future fear the bhikkhu living in the forest should abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Again, bhikkhus the forest bhikkhu reflects: In the forest, now I live alone. There are malicious non-humans in the forest if they kill me, it would be dangerous for me. Therefore I will arouse effort for the attainment of the not yet attained, for the realization of the not yet realized Bhikkhus, seeing this fifth future fear the bhikkhu living in the forest should abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Bhikkhus, seeing these five future fears the bhikkhu living in the forest should certainly abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

008.08. Bhikkhus, seeing these five future fears the bhikkhu should certainly abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized. What five?

Here, bhikkhus, the bhikkhu reflects, now I'm young, youthful, in the prime of life, with black hair. There will be a time when I decay, overcome by decay, it is difficult to think of the dispensation of the enlightened ones. It is not easy to dwell in jungle forests when decayed. Before that undesirable, disagreeable thing comes, I should quickly arouse effort for the attainment of the not yet attained and the realization of the not yet realized. When I have attained it and realized it, even if decayed, I will have a pleasant abiding Bhikkhus, seeing this first future fear the bhikkhu should certainly abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Again, bhikkhus, the bhikkhu reflects, now I'm with few ailments, healthy, with a balanced digestive system, not too cold, nor too hot. There will be a time when this body will ail, overcome by ailments, it is difficult to think of the dispensation of the enlightened ones. It is not easy to dwell in jungle forests when ailing. Before that undesirable, disagreeable thing comes, I should quickly arouse effort for the attainment of the not yet attained and the realization of the not yet realized. When I have attained it and realized it, even if I had ailments, I will have a pleasant abiding Bhikkhus, seeing this second future fear the bhikkhu should certainly abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Again, bhikkhus, the bhikkhu reflects, now there is no shortage of food, there is plenty of grains, and morsel food is not rare, there are no doubts about scraps. There will be a time of famine, with little grains and morsel food rare there would not be scraps. In times of famine people move to areas where there is food. When they move, there is crowding. Living in a crowded surrounding, it is difficult to think of the dispensation of the enlightened ones. It is not easy to dwell in jungle forests either. Before that undesirable, disagreeable thing comes, I should quickly arouse effort for the attainment of the not yet attained and the realization of the not yet realized. When I have attained it and realized it, even if there be a famine, I will have a pleasant abiding Bhikkhus, seeing this third future fear the bhikkhu should certainly abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Again, bhikkhus, the bhikkhu reflects, now people live united without a dispute, mixing like milk and water, looking at each other with pleasant eyes There will be a time of disturbance when pleople from the states go about mounting chariots. When there is such fear, people migrate to places where there is peace. When they move, there is crowding. Living in a crowded surrounding, it is difficult to think of the dispensation of the enlightened ones. It is not easy to dwell in jungle forests either. Before that undesirable, disagreeable thing comes, I should quickly arouse effort for the attainment of the not yet attained and the realization of the not yet realized. When I have attained it and realized it, even when there is fear, I will have a pleasant abiding Bhikkhus, seeing this fourth future fear the bhikkhu should certainly abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Again, bhikkhus, the bhikkhu reflects, now the Community of bhikkhus are united, without a dispute, abiding pleasantly, reciting a single set of rules. There will be a time when the Community splits. When the Community of bhikkhus split, it is difficult to think of the dispensation of the enlightened ones. It is not easy to dwell in jungle forests either. Before that undesirable, disagreeable thing comes, I should quickly arouse effort for the attainment of the not yet attained and the realization of the not yet realized. When I have attained it and realized it, even if the Community splits, I will have a pleasant abiding Bhikkhus, seeing this fifth future fear the bhikkhu should certainly abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Bhikkhus, seeing these five future fears the bhikkhu should certainly abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

008.09. Bhikkhus, these five are future fears, not yet arisen, they will arise in the future. You should be wakeful to them and make effort to dispel them. What five?

Bhikkhus, in the future there will be bhikkhus, bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped. They will give the higher ordination to others, but would not be able to discipline them in higher virtues, mind, and wisdom. Then those bhikkhus too would be bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped They too will give the higher ordination to others, but would not be able to discipline them in higher virtues, mind, and wisdom. Then those bhikkhus too would be bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped. Thus bhikkhus, it is pollution in the Teaching and as a result pollution in the Discipline, when there is pollution in the Disccipline, there is pollution in the Teaching. Bhikkhus, this is the first future fear, not yet arisen, it will arise in the future. You should be wakeful to them and make effort to dispel them.

Again, bhikkhus, in the future there will be bhikkhus, bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped. They will give protection to others, but would not be able to discipline them in higher virtues, mind, and wisdom. Then those bhikkhus too would be bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped They too will give a protection to others, but would not be able to discipline them in higher virtues, mind, and wisdom. Then those bhikkhus too would be bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped. Thus bhikkhus, it is pollution in the Teaching and as a result pollution in the Discipline, when there is pollution in the Disccipline, there is pollution in the Teaching. Bhikkhus, this is the second future fear, not yet arisen, it will arise in the future. You should be wakeful to them and make effort to dispel them.

Again,bhikkhus, in the future there will be bhikkhus, bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped. When they explained the deeper meanings answering questions coming to dark evil actions, they would not understand them. Thus bhikkhus, it is pollution in the Teaching and as a result pollution in the Discipline, when there is pollution in the Disccipline, there is pollution in the Teaching. Bhikkhus, this is the third future fear, not yet arisen, it will arise in the future. You should be wakeful to them and make effort to dispel them.

Again,bhikkhus, in the future there will be bhikkhus, bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped. They would not listen to the discourses with deep meanings dealing about the void and beyond this world, would not arouse effort to realize them. Would not think to learn them or practise them. They would listen to discourses in verse form, in decorative language and decorative words. They will think to understand such teachings of other disciples. Thus bhikkhus, it is pollution in the Teaching and as a result pollution in the Discipline, when there is pollution in the Disccipline, there is pollution in the Teaching. Bhikkhus, this is the fourth future fear, not yet arisen, it will arise in the future. You should be wakeful to them and make effort to dispel them.

Again,bhikkhus, in the future there will be bhikkhus, bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped. Bhikkhus, the elder bhikkhus bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped will be lethargic not arousing effort to develop seclusions for the attainment of the not yet attained and the realization of the not yet realizedòhe later generation too will follow them. They too will become lethargic not arousing effort to develop seclusions for the attainment of the not yet attained and the realization of the not yet realized. Thus bhikkhus, it is pollution in the Teaching and as a result pollution in the Discipline, when there is pollution in the Disccipline, there is pollution in the Teaching. Bhikkhus, this is the fifth future fear, not yet arisen, it will arise in the future. You should be wakeful to them and make effort to dispel them. Bhikkhus, these five are future fears, not yet arisen, they will arise in the future. You should be wakeful to them and make effort to dispel them.

008.10. Bhikkhus, these five are future fears, not yet arisen, they will arise in the future. You should be wakeful to them and make effort to dispel them. What five?

Bhikkhus, in the future there will be bhikkhus, desiring good robes and as a result they would give up looking out for robes cloth in a heap of dirt or outside a shop. They would give up dwelling in jungle forests and would recede to hamlets, villages and kingdoms and would make dwellings in them. For the reason of robes, they would do various improper activities. Bhikkhus, this is the first future fear, not yet arisen, it will arise in the future. You should be wakeful and make effort to dispel it.

Again, bhikkhus, in the future there will be bhikkhus, desiring good morsel food and as a result they would give up going out to collect morsel food. They would give up dwelling in jungle forests and would recede to hamlets, villages and kingdoms and would make dwellings in them. For the reason of tasty food they would do various improper activities. Bhikkhus, this is the second future fear, not yet arisen, it will arise in the future. You should be wakeful and make effort to dispel it.

Again, bhikkhus, in the future there will be bhikkhus, desiring good dwellings and as a result they would give up abiding under roots of trees and jungle forests. They would give up dwelling in jungle forests and would recede to hamlets, villages and kingdoms and would make dwellings in them. For the reason of dwellings, they would do various improper activities. Bhikkhus, this is the third future fear, not yet arisen, it will arise in the future. You should be wakeful and make effort to dispel it.

Again, bhikkhus, in the future there will be bhikkhus, living together with novice bhikkhunis. When this is so, the holy life will be led with disinterest or would come to some defilement. Or would decrease from the holy life and come to lay life. Bhikkhus, this is the fourth future fear, not yet arisen, it will arise in the future. You should be wakeful and make effort to dispel it.

Again, bhikkhus, in the future there will be bhikkhus, living together with monastery attendants. When this is so, this should be expected. They will live accumulating various things for their partaking. They would even do rough things to the greenery on the earth. Bhikkhus, this is the fourth future fear, not yet arisen, it will arise in the future. You should be wakeful and make effort to dispel it.

Bhikkhus, these five are future fears, not yet arisen, they will arise in the future. You should be wakeful to them and make effort to dispel them.