Numbered Discourses
14. The Chapter on Kings

Aspiration (1st)

Aṅguttara Nikāya
14. Rājavagga
Paṭhamapatthanāsutta
Numbered Discourses
14. The Chapter on Kings
Aspiration (1st)
Aṅguttara Nikāya
14. Rājavagga
Paṭhamapatthanāsutta

A king’s son aspires to kingship, as a mendicant aspires to awakening.

Ruta suttaAN 5.135Sutta PiṭakaAṅguttara Nikāya5. Pañcakanipāta3. Tatiyapaṇṇāsaka14. RājavaggaPaṭhamapatthanāsutta
← Suttas
Vista:

“Mendicants, an anointed aristocratic king’s eldest son with five factors aspires to kingship. What five?

“Pañcahi, bhikkhave, aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto rajjaṁ pattheti. Katamehi pañcahi?

“Mendicants, an anointed aristocratic king’s eldest son with five factors aspires to kingship.
“Pañcahi, bhikkhave, aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto rajjaṁ pattheti.
What five?
Katamehi pañcahi?

“Mendicants, an anointed aristocratic king’s eldest son with five factors aspires to kingship. “Pañcahi, bhikkhave, aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto rajjaṁ pattheti. What five? Katamehi pañcahi?

It’s when an anointed aristocratic king’s eldest son is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.

Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;

It’s when an anointed aristocratic king’s eldest son is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.
Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;

It’s when an anointed aristocratic king’s eldest son is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;

He is attractive, good-looking, lovely, of surpassing beauty.

abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato;

He is attractive, good-looking, lovely, of surpassing beauty.
abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato;

He is attractive, good-looking, lovely, of surpassing beauty. abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato;

He is dear and beloved to his parents.

mātāpitūnaṁ piyo hoti manāpo;

He is dear and beloved to his parents.
mātāpitūnaṁ piyo hoti manāpo;

He is dear and beloved to his parents. mātāpitūnaṁ piyo hoti manāpo;

He is dear and beloved to the people of town and country.

negamajānapadassa piyo hoti manāpo;

He is dear and beloved to the people of town and country.
negamajānapadassa piyo hoti manāpo;

He is dear and beloved to the people of town and country. negamajānapadassa piyo hoti manāpo;

He is trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship.

yāni tāni raññaṁ khattiyānaṁ muddhāvasittānaṁ sippaṭṭhānāni hatthismiṁ vā assasmiṁ vā rathasmiṁ vā dhanusmiṁ vā tharusmiṁ vā tattha sikkhito hoti anavayo.

He is trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship.
yāni tāni raññaṁ khattiyānaṁ muddhāvasittānaṁ sippaṭṭhānāni hatthismiṁ vā assasmiṁ vā rathasmiṁ vā dhanusmiṁ vā tharusmiṁ vā tattha sikkhito hoti anavayo.

He is trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship. yāni tāni raññaṁ khattiyānaṁ muddhāvasittānaṁ sippaṭṭhānāni hatthismiṁ vā assasmiṁ vā rathasmiṁ vā dhanusmiṁ vā tharusmiṁ vā tattha sikkhito hoti anavayo.

He thinks: ‘I’m well born on both my mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. Why shouldn’t I aspire to kingship? I’m attractive, good-looking, lovely, of surpassing beauty. Why shouldn’t I aspire to kingship? I’m dear and beloved to my parents. Why shouldn’t I aspire to kingship? I’m dear and beloved to the people of town and country. Why shouldn’t I aspire to kingship? I’m trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship. Why shouldn’t I aspire to kingship?’ An anointed aristocratic king’s eldest son with these five factors aspires to kingship.

Tassa evaṁ hoti: ‘ahaṁ khomhi ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Kasmāhaṁ rajjaṁ na pattheyyaṁ. Ahaṁ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. Kasmāhaṁ rajjaṁ na pattheyyaṁ. Ahaṁ khomhi mātāpitūnaṁ piyo manāpo. Kasmāhaṁ rajjaṁ na pattheyyaṁ. Ahaṁ khomhi negamajānapadassa piyo manāpo. Kasmāhaṁ rajjaṁ na pattheyyaṁ. Ahaṁ khomhi yāni tāni raññaṁ khattiyānaṁ muddhāvasittānaṁ sippaṭṭhānāni hatthismiṁ vā assasmiṁ vā rathasmiṁ vā dhanusmiṁ vā tharusmiṁ vā, tattha sikkhito anavayo. *tattha → tatthamhi (bj); tatthapi (mr)Kasmāhaṁ rajjaṁ na pattheyyan’ti. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto rajjaṁ pattheti.

He thinks:
Tassa evaṁ hoti:
‘I’m well born on both my mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.
‘ahaṁ khomhi ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
Why shouldn’t I aspire to kingship?
Kasmāhaṁ rajjaṁ na pattheyyaṁ.
I’m attractive, good-looking, lovely, of surpassing beauty.
Ahaṁ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato.
Why shouldn’t I aspire to kingship?
Kasmāhaṁ rajjaṁ na pattheyyaṁ.
I’m dear and beloved to my parents.
Ahaṁ khomhi mātāpitūnaṁ piyo manāpo.
Why shouldn’t I aspire to kingship?
Kasmāhaṁ rajjaṁ na pattheyyaṁ.
I’m dear and beloved to the people of town and country.
Ahaṁ khomhi negamajānapadassa piyo manāpo.
Why shouldn’t I aspire to kingship?
Kasmāhaṁ rajjaṁ na pattheyyaṁ.
I’m trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship.
Ahaṁ khomhi yāni tāni raññaṁ khattiyānaṁ muddhāvasittānaṁ sippaṭṭhānāni hatthismiṁ vā assasmiṁ vā rathasmiṁ vā dhanusmiṁ vā tharusmiṁ vā, tattha sikkhito anavayo. *tattha → tatthamhi (bj); tatthapi (mr)
Why shouldn’t I aspire to kingship?’
Kasmāhaṁ rajjaṁ na pattheyyan’ti.
An anointed aristocratic king’s eldest son with these five factors aspires to kingship.
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto rajjaṁ pattheti.

He thinks: Tassa evaṁ hoti: ‘I’m well born on both my mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. ‘ahaṁ khomhi ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Why shouldn’t I aspire to kingship? Kasmāhaṁ rajjaṁ na pattheyyaṁ. I’m attractive, good-looking, lovely, of surpassing beauty. Ahaṁ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. Why shouldn’t I aspire to kingship? Kasmāhaṁ rajjaṁ na pattheyyaṁ. I’m dear and beloved to my parents. Ahaṁ khomhi mātāpitūnaṁ piyo manāpo. Why shouldn’t I aspire to kingship? Kasmāhaṁ rajjaṁ na pattheyyaṁ. I’m dear and beloved to the people of town and country. Ahaṁ khomhi negamajānapadassa piyo manāpo. Why shouldn’t I aspire to kingship? Kasmāhaṁ rajjaṁ na pattheyyaṁ. I’m trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship. Ahaṁ khomhi yāni tāni raññaṁ khattiyānaṁ muddhāvasittānaṁ sippaṭṭhānāni hatthismiṁ vā assasmiṁ vā rathasmiṁ vā dhanusmiṁ vā tharusmiṁ vā, tattha sikkhito anavayo. *tattha → tatthamhi (bj); tatthapi (mr)Why shouldn’t I aspire to kingship?’ Kasmāhaṁ rajjaṁ na pattheyyan’ti. An anointed aristocratic king’s eldest son with these five factors aspires to kingship. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto rajjaṁ pattheti.

In the same way, a mendicant with five qualities aspires to end the defilements. What five?

Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṁ khayaṁ pattheti. Katamehi pañcahi?

In the same way, a mendicant with five qualities aspires to end the defilements.
Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṁ khayaṁ pattheti.
What five?
Katamehi pañcahi?

In the same way, a mendicant with five qualities aspires to end the defilements. Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṁ khayaṁ pattheti. What five? Katamehi pañcahi?

It’s when a mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

Idha, bhikkhave, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

It’s when a mendicant has faith in the Realized One’s awakening:
Idha, bhikkhave, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

It’s when a mendicant has faith in the Realized One’s awakening: Idha, bhikkhave, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.

Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;

They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;

They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;

They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.

asaṭho hoti amāyāvī, yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu;

They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.
asaṭho hoti amāyāvī, yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu;

They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. asaṭho hoti amāyāvī, yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu;

They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;

They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;

They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;

They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

They think: ‘I am a person of faith; I have faith in the Realized One’s awakening … Why shouldn’t I aspire to end the defilements? I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. Why shouldn’t I aspire to end the defilements? I’m not devious or deceitful. I reveal myself honestly to the Teacher or sensible spiritual companions. Why shouldn’t I aspire to end the defilements? I live with energy roused up for giving up unskillful qualities and embracing skillful qualities. I’m strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Why shouldn’t I aspire to end the defilements? I’m wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Why shouldn’t I aspire to end the defilements?’

Tassa evaṁ hoti: ‘ahaṁ khomhi saddho, saddahāmi tathāgatassa bodhiṁ: “itipi so bhagavā arahaṁ sammāsambuddho …pe… satthā devamanussānaṁ buddho bhagavā”ti. Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ. Ahaṁ khomhi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ. Ahaṁ khomhi asaṭho amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu. Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ. Ahaṁ khomhi āraddhavīriyo viharāmi akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ. Ahaṁ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyan’ti.

They think:
Tassa evaṁ hoti:
‘I am a person of faith; I have faith in the Realized One’s awakening …
‘ahaṁ khomhi saddho, saddahāmi tathāgatassa bodhiṁ:
“itipi so bhagavā arahaṁ sammāsambuddho …pe… satthā devamanussānaṁ buddho bhagavā”ti.
Why shouldn’t I aspire to end the defilements?
Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ.
I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
Ahaṁ khomhi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.
Why shouldn’t I aspire to end the defilements?
Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ.
I’m not devious or deceitful. I reveal myself honestly to the Teacher or sensible spiritual companions.
Ahaṁ khomhi asaṭho amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu.
Why shouldn’t I aspire to end the defilements?
Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ.
I live with energy roused up for giving up unskillful qualities and embracing skillful qualities. I’m strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Ahaṁ khomhi āraddhavīriyo viharāmi akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
Why shouldn’t I aspire to end the defilements?
Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ.
I’m wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Ahaṁ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
Why shouldn’t I aspire to end the defilements?’
Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyan’ti.

They think: Tassa evaṁ hoti: ‘I am a person of faith; I have faith in the Realized One’s awakening … ‘ahaṁ khomhi saddho, saddahāmi tathāgatassa bodhiṁ: “itipi so bhagavā arahaṁ sammāsambuddho …pe… satthā devamanussānaṁ buddho bhagavā”ti. Why shouldn’t I aspire to end the defilements? Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ. I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. Ahaṁ khomhi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Why shouldn’t I aspire to end the defilements? Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ. I’m not devious or deceitful. I reveal myself honestly to the Teacher or sensible spiritual companions. Ahaṁ khomhi asaṭho amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu. Why shouldn’t I aspire to end the defilements? Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ. I live with energy roused up for giving up unskillful qualities and embracing skillful qualities. I’m strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Ahaṁ khomhi āraddhavīriyo viharāmi akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Why shouldn’t I aspire to end the defilements? Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ. I’m wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Ahaṁ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Why shouldn’t I aspire to end the defilements?’ Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyan’ti.

A mendicant with these five qualities aspires to end the defilements.”

Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṁ khayaṁ patthetī”ti.

A mendicant with these five qualities aspires to end the defilements.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṁ khayaṁ patthetī”ti.

A mendicant with these five qualities aspires to end the defilements.” Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṁ khayaṁ patthetī”ti.

Pañcamaṁ.

Pañcamaṁ.

Pañcamaṁ.