130 (1) Continuing to Turn the Wheel (1)
“Bhikkhus, possessing five factors, a wheel-turning monarch sets the wheel in motion solely through the Dhamma, a wheel that cannot be turned back by any hostile creature in human form. What five? Here, a wheel-turning monarch is one who knows what is good, who knows the Dhamma, who knows the right measure, who knows the proper time, and who knows the assembly. Possessing these five factors, a wheelturning monarch sets the wheel in motion solely through the Dhamma, a wheel that cannot be turned back by any hostile creature in human form.
“So too, bhikkhus, possessing five qualities, the Tathāgata, the Arahant, the Perfectly Enlightened One sets in motion the unsurpassed wheel of the Dhamma solely through the Dhamma, a wheel that cannot be turned back by any ascetic, brahmin, deva, Māra, or Brahmā, or by anyone in the world. What five? Here, the Tathāgata, the Arahant, the Perfectly Enlightened One is one who knows what is good, who knows the Dhamma, who knows the right measure, who knows the proper time, and who knows the assembly. Possessing these five qualities, the Tathāgata ... sets in motion the unsurpassed wheel of the Dhamma solely through the Dhamma, a wheel that cannot be turned back ... by anyone in the world.”
131 (2) Continuing to Turn the Wheel (2)
“Bhikkhus, possessing five factors, the eldest son of a wheelturning monarch continues, solely through the Dhamma, to turn the wheel set in motion by his father, a wheel that cannot be turned back by any hostile creature in human form. What five? Here, the eldest son of a wheel-turning monarch is one who knows what is good, who knows the Dhamma, who knows the right measure, who knows the proper time, and who knows the assembly. Possessing these five factors, the eldest son of a wheel-turning monarch continues, solely through the Dhamma, to turn the wheel set in motion by his father, a wheel that cannot be turned back by any hostile creature in human form.
“So too, bhikkhus, possessing five qualities, Sāriputta continues, solely through the Dhamma, to turn the unsurpassed wheel of the Dhamma set in motion by the Tathāgata, a wheel that cannot be turned back by any ascetic, brahmin, deva, Māra, or Brahmā, or by anyone in the world. What five? Here, Sāriputta is one who knows what is good, who knows the Dhamma, who knows the right measure, who knows the proper time, and who knows the assembly. Possessing these five qualities, Sāriputta continues, solely through the Dhamma, to turn the unsurpassed wheel of the Dhamma set in motion by the Tathāgata, a wheel that cannot be turned back by any ascetic, brahmin, deva, Māra, or Brahmā, or by anyone in the world.”
“Bhikkhus, even a wheel-turning monarch, a righteous king who rules by the Dhamma, does not turn the wheel without a king above him.”
When this was said, a certain bhikkhu said to the Blessed One: “But, Bhante, who could be the king above a wheel-turning monarch, a righteous king who rules by the Dhamma?”
“It is the Dhamma, bhikkhu,” the Blessed One said. “Here, a wheel-turning monarch, a righteous king who rules by the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard, banner, and authority, provides righteous protection, shelter, and guard for the people in his court. Again, a wheel-turning monarch, a righteous king who rules by the Dhamma ... provides righteous protection, shelter, and guard for his khattiya vassals; for his army; for brahmins and householders; for the people of town and countryside; for ascetics and brahmins; for the animals and birds. Having provided such righteous protection, shelter, and guard, that wheel-turning monarch, a righteous king who rules by the Dhamma, turns the wheel solely through the Dhamma, a wheel that cannot be turned back by any hostile creature in human form.
“So too, bhikkhu, the Tathāgata, the Arahant, the Perfectly Enlightened One, the righteous king of the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard, banner, and authority, provides righteous protection, shelter, and guard for the bhikkhus, saying: (1) ‘Such bodily action should be cultivated; such bodily action should not be cultivated. (2) Such verbal action should be cultivated; such verbal action should not be cultivated. (3) Such mental action should be cultivated; such mental action should not be cultivated. (4) Such livelihood should be cultivated; such livelihood should not be cultivated. (5) Such a village or town should be resorted to; such a village or town should not be resorted to.’
“Again, the Tathāgata, the Arahant, the Perfectly Enlightened One, the righteous king of the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard, banner, and authority, provides righteous protection, shelter, and guard for the bhikkhunīs ... for the male lay followers ... for the female lay followers, saying: ‘Such bodily action should be cultivated... Such verbal action should be cultivated. Such mental action should be cultivated. Such livelihood should be cultivated; such livelihood should not be cultivated. Such a village or town should be resorted to; such a village or town should not be resorted to.’
“Having provided such righteous protection, shelter, and guard, the Tathāgata, the Arahant, the Perfectly Enlightened One, the righteous king of the Dhamma, sets in motion the unsurpassed wheel of the Dhamma solely through the Dhamma, a wheel that cannot be turned back by any ascetic, brahmin, deva, Māra, or Brahmā, or by anyone in the world.”
“Bhikkhus, in whatever quarter he might dwell, a headanointed khattiya king who possesses five factors dwells in his own realm. What five?
“(1) Here, a head-anointed khattiya king is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. (2) He is rich, with great wealth and property, with full treasuries and storerooms. (3) He is powerful, possessing an army of four divisions that is obedient and compliant to his commands. (4) His counselor is wise, competent, and intelligent, able to consider benefits pertaining to the past, future, and present. (5) These four qualities of his promote his fame. Possessing these five qualities inclusive of fame, he dwells in his own realm in whatever quarter he might dwell. For what reason? Because this is how it is for the victorious ones.
“So too, bhikkhus, in whatever quarter he might dwell, a bhikkhu who possesses five qualities dwells liberated in mind. What five?
“(1) Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. This is like the head-anointed khattiya king’s being well born. (2) He has learned much, remembers what he has learned, and accumulates what he has learned.
Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life—such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view. This is like the head-anointed khattiya king’s being rich, with great wealth and property, with full treasuries and storerooms. (3) He has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. This is like the head-anointed khattiya king’s being powerful. (4) He is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is like the head-anointed khattiya king’s having a good counselor. (5) These four qualities of his promote his liberation. Possessing these five qualities inclusive of liberation, in whatever quarter he might dwell, he dwells liberated in mind. For what reason? Because this is how it is for those who are liberated in mind.”
“Bhikkhus, possessing five factors, the eldest son of a headanointed khattiya king yearns for kingship. What five? (1) Here, the eldest son of a head-anointed khattiya king is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. (2) He is handsome, attractive, graceful, possessing supreme beauty of complexion. (3) He is pleasing and agreeable to his parents. (4) He is pleasing and agreeable to the people of the towns and countryside. (5) He is trained and proficient in the arts of head-anointed khattiya kings, whether elephant riding, horsemanship, driving a chariot, archery, or swordsmanship.
“It occurs to him: (1) ‘I am well born on both sides ... impeccable with respect to birth, so why shouldn’t I yearn for kingship? (2) I am handsome, attractive, graceful, possessing supreme beauty of complexion, so why shouldn’t I yearn for kingship? (3) I am pleasing and agreeable to my parents, so why shouldn’t I yearn for kingship? (4) I am pleasing and agreeable to the people of the towns and countryside, so why shouldn’t I yearn for kingship? (5) I am trained and proficient in the arts of head-anointed khattiya kings, whether elephant riding, horsemanship, driving a chariot, archery, or swordsmanship, so why shouldn’t I yearn for kingship?’ Possessing these five factors, the eldest son of a head-anointed khattiya king yearns for kingship.
“So too, bhikkhus, possessing five qualities, a bhikkhu yearns for the destruction of the taints. What five? (1) Here, a bhikkhu is endowed with faith. He places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened ... teacher of devas and humans, the Enlightened One, the Blessed One.’ (2) He is seldom ill or afflicted, possessing an even digestion that is neither too cool nor too hot but moderate and suitable for striving. (3) He is honest and open, one who reveals himself as he really is to the Teacher and his wise fellow monks. (4) He has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. (5) He is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering.
“It occurs to him: (1) ‘I am endowed with faith; I place faith in the enlightenment of the Tathāgata thus: “The Blessed One is an arahant, perfectly enlightened ... teacher of devas and humans, the Enlightened One, the Blessed One,” so why shouldn’t I yearn for the destruction of the taints? (2) I am seldom ill or afflicted, possessing an even digestion that is neither too cool nor too hot but moderate and suitable for striving, so why shouldn’t I yearn for the destruction of the taints? (3) I am honest and open; I reveal myself as I really am to the Teacher and my wise fellow monks, so why shouldn’t I yearn for the destruction of the taints? (4) I have aroused energy for the abandoning of unwholesome qualities ... not casting off the duty of cultivating wholesome qualities, so why shouldn’t I yearn for the destruction of the taints? (5) I am wise; I possess the wisdom ... [that] leads to the complete destruction of suffering, so why shouldn’t I yearn for the destruction of the taints?’
“Possessing these five qualities, a bhikkhu yearns for the destruction of the taints.”
“Bhikkhus, possessing five factors, the eldest son of a headanointed khattiya king yearns to be the viceroy. What five? (1) Here, the eldest son of a head-anointed khattiya king is well born ... as far back as the seventh paternal generation. (2) He is handsome, attractive, graceful, possessing supreme beauty of complexion. (3) He is pleasing and agreeable to his parents. (4) He is pleasing and agreeable to the armed forces. (5) He is wise, competent, and intelligent, able to consider benefits pertaining to the past, future, and present.
“It occurs to him: (1) ‘I am well born ... as far back as the seventh paternal generation, so why shouldn’t I yearn to be the viceroy? (2) I am handsome, attractive, graceful, possessing supreme beauty of complexion, so why shouldn’t I yearn to be the viceroy? (3) I am pleasing and agreeable to my parents, so why shouldn’t I yearn to be the viceroy? (4) I am pleasing and agreeable to the armed forces, so why shouldn’t I yearn to be the viceroy? (5) I am wise, competent, and intelligent, able to consider benefits pertaining to the past, future, and present, so why shouldn’t I yearn to be the viceroy?’ Possessing these five factors, the eldest son of a head-anointed khattiya king yearns to be the viceroy.
“So too, bhikkhus, possessing five qualities, a bhikkhu yearns for the destruction of the taints. What five? (1) Here, a bhikkhu is virtuous ... he trains in them. (2) He has learned much ... and penetrated well by view. (3) He is one whose mind is well established in the four establishments of mindfulness. (4) He has aroused energy ... not casting off the duty of cultivating wholesome qualities. (5) He is wise; he possesses the wisdom ... [that] leads to the complete destruction of suffering.
“It occurs to him: (1) ‘I am virtuous ... I train in them, so why shouldn’t I yearn for the destruction of the taints? (2) I have learned much ... and penetrated well by view, so why shouldn’t I yearn for the destruction of the taints? (3) I am one whose mind is well established in the four establishments of mindfulness, so why shouldn’t I yearn for the destruction of the taints? (4) I have aroused energy for the abandoning of unwholesome qualities ... not casting off the duty of cultivating wholesome qualities, so why shouldn’t I yearn for the destruction of the taints? (5) I am wise; I possess the wisdom ... [that] leads to the complete destruction of suffering, so why shouldn’t I yearn for the destruction of the taints?’
“Possessing these five qualities, a bhikkhu yearns for the destruction of the taints.”
“Bhikkhus, these five sleep little at night but mostly keep awake. What five? A woman intent on a man, a man intent on a woman, a thief intent on theft, a king engaged with his royal duties, and a bhikkhu intent on severing the bonds. These five sleep little at night but mostly keep awake.”
“Bhikkhus, possessing five factors, a king’s bull elephant is a consumer of food, an occupant of space, a discharger of dung, a ticket-taker, and yet still is reckoned as a king’s bull elephant. What five? It cannot patiently endure forms, cannot patiently endure sounds, cannot patiently endure odors, cannot patiently endure tastes, and cannot patiently endure tactile objects. Possessing these five factors, a king’s bull elephant is a consumer of food ... yet still is reckoned as a king’s bull elephant.
“So too, bhikkhus, possessing five qualities, a bhikkhu is a consumer of food, an occupant of space, a crusher of chairs, a ticket-taker, and yet still is reckoned as a bhikkhu. What five? Here, a bhikkhu cannot patiently endure forms, cannot patiently endure sounds, cannot patiently endure odors, cannot patiently endure tastes, and cannot patiently endure tactile objects. Possessing these five factors, a bhikkhu is a consumer of food, an occupant of space ... yet still is reckoned as a bhikkhu.”
139 (9) Cannot Patiently Endure
“Bhikkhus, possessing five factors, a king’s bull elephant is not worthy of a king, not an accessory of a king, and not reckoned as a factor of kingship. What five? It cannot patiently endure forms, cannot patiently endure sounds, cannot patiently endure odors, cannot patiently endure tastes, and cannot patiently endure tactile objects.
(1) “And how is it that a king’s bull elephant cannot patiently endure forms? Here, when a king’s bull elephant has gone to battle, on seeing the elephant troops, the cavalry, the charioteers, or the infantry, it sinks, founders, does not brace itself, and cannot enter the battle. It is in this way that a king’s bull elephant cannot patiently endure forms.
(2) “And how is it that a king’s bull elephant cannot patiently endure sounds? Here, when a king’s bull elephant has gone to battle, on hearing the sounds of elephants, horses, chariots, or infantrymen, or the sounds of drums, kettledrums, conches, and tom-toms, it sinks, founders, does not brace itself, and cannot enter the battle. It is in this way that a king’s bull elephant cannot patiently endure sounds.
(3) “And how is it that a king’s bull elephant cannot patiently endure odors? Here, when a king’s bull elephant has gone to battle, on smelling the odor of the urine and feces of the royal bull elephants that are of pedigree stock and accustomed to battle, it sinks, founders, does not brace itself, and cannot enter the battle. It is in this way that a king’s bull elephant cannot patiently endure odors.
(4) “And how is it that a king’s bull elephant cannot patiently endure tastes? Here, when a king’s bull elephant has gone to battle, if it is deprived of one portion of grass and water, or two, three, four, or five portions, it sinks, founders, does not brace itself, and cannot enter the battle. It is in this way that a king’s bull elephant cannot patiently endure tastes.
(5) “And how is it that a king’s bull elephant cannot patiently endure tactile objects? Here, when a king’s bull elephant has gone to battle, if it is pierced by one volley of arrows, or by two, three, four, or five volleys, it sinks, founders, does not brace itself, and cannot enter the battle. It is in this way that a king’s bull elephant cannot patiently endure tactile objects.
“Possessing these five factors, a king’s bull elephant is not worthy of a king, not an accessory of a king, and not reckoned as a factor of kingship.
“So too, bhikkhus, possessing five qualities, a bhikkhu is not worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What five? He cannot patiently endure forms, cannot patiently endure sounds, cannot patiently endure odors, cannot patiently endure tastes, and cannot patiently endure tactile objects.
(1) “And how is it that a bhikkhu cannot patiently endure forms? Here, when a bhikkhu sees a form with the eye, he becomes enamored of a tantalizing form and cannot concentrate his mind. It is in this way that a bhikkhu cannot patiently endure forms.
(2) “And how is it that a bhikkhu cannot patiently endure sounds? Here, when a bhikkhu hears a sound with the ear, he becomes enamored of a tantalizing sound and cannot concentrate his mind. It is in this way that a bhikkhu cannot patiently endure sounds.
(3) “And how is it that a bhikkhu cannot patiently endure odors? Here, when a bhikkhu smells an odor with the nose, he becomes enamored of a tantalizing odor and cannot concentrate his mind. It is in this way that a bhikkhu cannot patiently endure odors.
(4) “And how is it that a bhikkhu cannot patiently endure tastes? Here, when a bhikkhu experiences a taste with the tongue, he becomes enamored of a tantalizing taste and cannot concentrate his mind. It is in this way that a bhikkhu cannot patiently endure tastes.
(5) “And how is it that a bhikkhu cannot patiently endure tactile objects? Here, when a bhikkhu feels a tactile object with the body, he becomes enamored of a tantalizing tactile object and cannot concentrate his mind. It is in this way that a bhikkhu cannot patiently endure tactile objects.
“Possessing these five qualities, a bhikkhu is not worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.
“Bhikkhus, possessing five factors, a king’s bull elephant is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What five? It patiently endures forms, patiently endures sounds, patiently endures odors, patiently endures tastes, and patiently endures tactile objects.
(1) “And how is it that a king’s bull elephant patiently endures forms? Here, when a king’s bull elephant has gone to battle, on seeing the elephant troops, the cavalry, the charioteers, or the infantry, it does not sink and founder, but braces itself and can enter the battle. It is in this way that a king’s bull elephant patiently endures forms.
(2) “And how is it that a king’s bull elephant patiently endures sounds? Here, when a king’s bull elephant has gone to battle, on hearing the sounds of elephants, horses, chariots, or infantrymen, or the sounds of drums, kettledrums, conches, and tom-toms, it does not sink and founder but braces itself and can enter the battle. It is in this way that a king’s bull elephant patiently endures sounds.
(3) “And how is it that a king’s bull elephant patiently endures odors? Here, when a king’s bull elephant has gone to battle, on smelling the odor of the urine and feces of royal bull elephants that are of pedigree stock and accustomed to battle, it does not sink and founder but braces itself and can enter the battle. It is in this way that a king’s bull elephant patiently endures odors.
(4) “And how is it that a king’s bull elephant patiently endures tastes? Here, when a king’s bull elephant has gone to battle, though it is deprived of one portion of grass and water, or of two, three, four, or five portions, it does not sink and founder but braces itself and can enter the battle. It is in this way that a king’s bull elephant patiently endures tastes.
(5) “And how is it that a king’s bull elephant patiently endures tactile objects? Here, when a king’s bull elephant has gone to battle, though it is pierced by one volley of arrows, or by two, three, four, or five volleys, it does not sink and founder but braces itself and can enter the battle. It is in this way that a king’s bull elephant patiently endures tactile objects.
“Possessing these five factors, a king’s bull elephant is worthy of a king, an accessory of a king, and reckoned as a factor of kingship.
“So too, bhikkhus, possessing five qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What five? He patiently endures forms, patiently endures sounds, patiently endures odors, patiently endures tastes, and patiently endures tactile objects.
(1) “And how is it that a bhikkhu patiently endures forms? Here, when a bhikkhu sees a form with the eye, he does not become enamored of a tantalizing form and can concentrate his mind. It is in this way that a bhikkhu patiently endures forms.
(2) “And how is it that a bhikkhu patiently endures sounds? Here, when a bhikkhu hears a sound with the ear, he does not become enamored of a tantalizing sound and can concentrate his mind. It is in this way that a bhikkhu patiently endures sounds.
(3) “And how is it that a bhikkhu patiently endures odors? Here, when a bhikkhu smells an odor with the nose, he does not become enamored of a tantalizing odor and can concentrate his mind. It is in this way that a bhikkhu patiently endures odors.
(4) “And how is it that a bhikkhu patiently endures tastes? Here, when a bhikkhu experiences a taste with the tongue, he does not become enamored of a tantalizing taste and can concentrate his mind. It is in this way that a bhikkhu patiently endures tastes.
(5) “And how is it that a bhikkhu patiently endures tactile objects? Here, when a bhikkhu feels a tactile object with the body, he does not become enamored of a tantalizing tactile object and can concentrate his mind. It is in this way that a bhikkhu patiently endures tactile objects.
“Possessing these five qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”
“Bhikkhus, possessing five factors, a king’s bull elephant is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What five? Here, a king’s bull elephant is one who listens, who destroys, who guards, who patiently endures, and who goes.
(1) “And how is a king’s bull elephant one who listens? Here, whatever task the elephant trainer sets for it, whether or not it has ever done it before, the king’s bull elephant heeds it, attends to it, directs its whole mind to it, and listens with eager ears. It is in this way that a king’s bull elephant is one who listens.
(2) “And how is a king’s bull elephant one who destroys? Here, when a king’s bull elephant has entered the battle, it destroys elephants and elephant riders, horses and cavalry, chariots and charioteers, and infantry. It is in this way that a king’s bull elephant is one who destroys.
(3) “And how is a king’s bull elephant one who guards? Here, when the king’s bull elephant has entered a battle, it guards its front quarters, its back quarters, its front feet, its back feet, its head, its ears, its tusks, its trunk, its tail, and its rider. It is in this way that a king’s bull elephant is one who guards.
(4) “And how is a king’s bull elephant one who patiently endures? Here, when a king’s bull elephant has entered the battle, it patiently endures being struck by spears, swords, arrows, and axes; it endures the sounds of drums, kettledrums, conches, and tom-toms. It is in this way that a king’s bull elephant is one who patiently endures.
(5) “And how is a king’s bull elephant one who goes? Here, the king’s bull elephant quickly goes to whatever region the elephant trainer sends it, whether or not it has ever gone there before. It is in this way that a king’s bull elephant is one who goes.
“Possessing these five factors, a king’s bull elephant is worthy of a king, an accessory of a king, and reckoned as a factor of kingship.
“So too, bhikkhus, possessing five qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What five? Here, a bhikkhu is one who listens, who destroys, who guards, who patiently endures, and who goes.
(1) “And how is a bhikkhu one who listens? Here, when the Dhamma and discipline proclaimed by the Tathāgata is being taught, a bhikkhu heeds it, attends to it, directs his whole mind to it, and listens to the Dhamma with eager ears. It is in this way that a bhikkhu is one who listens.
(2) “And how is a bhikkhu one who destroys? Here, a bhikkhu does not tolerate an arisen sensual thought, but abandons it, dispels it, terminates it, and obliterates it. He does not tolerate an arisen thought of ill will ... an arisen thought of harming ... any other bad unwholesome states that arise from time to time, but abandons them, dispels them, terminates them, and obliterates them. It is in this way that a bhikkhu is one who destroys.
(3) “And how is a bhikkhu one who guards? Here, having seen a form with the eye, a bhikkhu does not grasp its marks and features. Since, if he left the eye faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it; he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear ... Having smelled an odor with the nose ... Having tasted a taste with the tongue ... Having felt a tactile object with the body ... Having cognized a mental phenomenon with the mind ... he guards the mind faculty, he undertakes the restraint of the mind faculty. It is in this way that a bhikkhu is one who guards.
(4) “And how is a bhikkhu one who patiently endures? Here, a bhikkhu patiently endures cold and heat; hunger and thirst; contact with flies, mosquitoes, wind, the burning sun, and serpents; rude and offensive ways of speech; he is able to bear up with arisen bodily feelings that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one’s vitality. It is in this way that a bhikkhu is one who patiently endures.
(5) “And how is a bhikkhu one who goes? Here, a bhikkhu is one who quickly goes to that region where he has never before gone in this long time, that is, to the stilling of all activities, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna. It is in this way that a bhikkhu is one who goes.
“Possessing these five qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”