Aṅguttara Nikāya 5.57 6.

Abhiṇhapaccavekkhitabbaṭhānasutta

Nīvaraṇavagga Abhiṇhapaccavekkhitabbaṭhānasutta “Pañcimāni, bhikkhave, ṭhānāni abhiṇhaṁ paccavekkhitabbāni itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. Katamāni pañca?

These five things should be frequently reflected upon by a woman or a man, a householder or one gone forth. What five? I am of the nature to age, I have not gone beyond aging.

‘Jarādhammomhi, jaraṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

This should be frequently reflected upon by a woman or a man, a householder or one gone forth.

I am of the nature to sicken, I have not gone beyond sickness.

‘Byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

This should be frequently reflected upon by a woman or a man, a householder or one gone forth. I am of the nature to die, I have not gone beyond death.

‘Maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. ‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

This should be frequently reflected upon by a woman or a man, a householder or one gone forth.

All that is dear and appealing to me will become otherwise, will become separated from me. This should be frequently reflected upon by a woman or a man, a householder or one gone forth.

‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo. Yaṁ kammaṁ karissāmi—kalyāṇaṁ vā pāpakaṁ vā— tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for corrupt, to that will I fall heir. This should be frequently reflected upon by a woman or a man, a householder or one gone forth.

Kiñca, bhikkhave, atthavasaṁ paṭicca ‘jarādhammomhi, jaraṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?

Why should it be frequently reflected, I am of the nature to age, I have not gone beyond aging by a woman or a man, a householder or one gone forth?

Atthi, bhikkhave, sattānaṁ yobbane yobbanamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.

There are beings intoxicated with their youth, and due to that intoxication, they conduct themselves wrongly in body, speech, and mind.

Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo yobbane yobbanamado so sabbaso vā pahīyati tanu vā pana hoti.

Reflecting frequently on this, that intoxication with youth is either completely abandoned or becomes less.

Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘jarādhammomhi, jaraṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

This is why it should be frequently reflected, I am of the nature to age, I have not gone beyond aging by a woman or a man, a householder or one gone forth.

Kiñca, bhikkhave, atthavasaṁ paṭicca ‘byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?

And why should it be frequently reflected, I am of the nature to sicken, I have not gone beyond sickness?

Atthi, bhikkhave, sattānaṁ ārogye ārogyamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.

There are beings intoxicated with their health, and due to that intoxication, they conduct themselves wrongly in body, speech, and mind.

Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo ārogye ārogyamado so sabbaso vā pahīyati tanu vā pana hoti.

Reflecting frequently on this, that intoxication with health is either completely abandoned or becomes less.

Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

This is why it should be frequently reflected, I am of the nature to sicken, I have not gone beyond sickness by a woman or a man, a householder or one gone forth.

Kiñca, bhikkhave, atthavasaṁ paṭicca ‘maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?

And why should it be frequently reflected, I am of the nature to die, I have not gone beyond death?

Atthi, bhikkhave, sattānaṁ jīvite jīvitamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.

There are beings intoxicated with their life, and due to that intoxication, they conduct themselves wrongly in body, speech, and mind.

Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo jīvite jīvitamado so sabbaso vā pahīyati tanu vā pana hoti.

Reflecting frequently on this, that intoxication with life is either completely abandoned or becomes less.

Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

This is why it should be frequently reflected, I am of the nature to die, I have not gone beyond death by a woman or a man, a householder or one gone forth.

Kiñca, bhikkhave, atthavasaṁ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?

And why should it be frequently reflected, All that is dear and appealing to me will become otherwise, will become separated from me?

Atthi, bhikkhave, sattānaṁ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.

There are beings attached and infatuated with what is dear and appealing, and due to that attachment, they conduct themselves wrongly in body, speech, and mind.

Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo piyesu manāpesu chandarāgo so sabbaso vā pahīyati tanu vā pana hoti.

Reflecting frequently on this, that attachment and infatuation with what is dear and appealing is either completely abandoned or becomes less.

Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

This is why it should be frequently reflected, All that is dear and appealing to me will become otherwise, will become separated from me by a woman or a man, a householder or one gone forth.

Kiñca, bhikkhave, atthavasaṁ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi— kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?

And why should it be frequently reflected, I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for corrupt, to that will I fall heir? There are beings conducting themselves wrongly in body, speech, and mind.

Atthi, bhikkhave, sattānaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ.

Reflecting frequently on this, that wrong conduct in body, speech, and mind is either completely abandoned or becomes less.

Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato sabbaso vā duccaritaṁ pahīyati tanu vā pana hoti. Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi— kalyāṇaṁ vā pāpakaṁ vā— tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

This is why it should be frequently reflected, I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for corrupt, to that will I fall heir by a woman or a man, a householder or one gone forth.

Thus a noble disciple reflects: I am not the only one who is of the nature to age, not gone beyond aging.

Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘na kho ahaññeveko jarādhammo jaraṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā jarādhammā jaraṁ anatītā’ti.

All that are dear and appealing to me will also become otherwise, will become separated from me. All beings are subject to birth, aging, sickness, death, and rebirth; all beings are not beyond aging.

Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati.

For one who frequently reflects on this fact, a path arises.

So taṁ maggaṁ āsevati bhāveti bahulīkaroti.

He practices, develops, and cultivates this path.

Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti anusayā byantīhonti.

For one practicing, developing, and cultivating this path, all fetters are completely abandoned, and underlying tendencies are eradicated.

‘Na kho ahaññeveko byādhidhammo byādhiṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā byādhidhammā byādhiṁ anatītā’ti.

I am not the only one subject to sickness, not beyond sickness; indeed, all beings subject to birth, aging, sickness, death, and rebirth are subject to sickness, not beyond sickness.

Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati.

For one who frequently reflects on this fact, a path arises.

So taṁ maggaṁ āsevati bhāveti bahulīkaroti.

He practices, develops, and cultivates this path.

Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti.

For one practicing, developing, and cultivating this path, all fetters are completely abandoned, and underlying tendencies are eradicated.

‘Na kho ahaññeveko maraṇadhammo maraṇaṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā maraṇadhammā maraṇaṁ anatītā’ti.

I am not the only one subject to death, not beyond death; indeed, all beings subject to birth, aging, sickness, death, and rebirth are subject to death, not beyond death.

Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati.

For one who frequently reflects on this fact, a path arises.

So taṁ maggaṁ āsevati bhāveti bahulīkaroti.

He practices, develops, and cultivates this path.

Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti.

For one practicing, developing, and cultivating this path, all fetters are completely abandoned, and underlying tendencies are eradicated.

‘Na kho mayhevekassa sabbehi piyehi manāpehi nānābhāvo vinābhāvo, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ piyehi manāpehi nānābhāvo vinābhāvo’ti.

It is not only I who am subject to separation from all that is dear and appealing, but all beings subject to birth, aging, sickness, death, and rebirth are subject to separation from all that is dear and appealing.

Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati.

For one who frequently reflects on this fact, a path arises.

So taṁ maggaṁ āsevati bhāveti bahulīkaroti.

He practices, develops, and cultivates this path.

Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti.

For one practicing, developing, and cultivating this path, all fetters are completely abandoned, and underlying tendencies are eradicated.

‘Na kho ahaññeveko kammassako kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādo bhavissāmi; atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā kammassakā kammadāyādā kammayoni kammabandhu kammapaṭisaraṇā, yaṁ kammaṁ karissanti—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavissantī’ti.

I am not the only one who is the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my refuge. Whatever actions I shall do, whether good or corrupt, of those I will be the heir; indeed, all beings subject to birth, aging, sickness, death, and rebirth are the owners of their actions, heirs to their actions. Whatever actions they shall do, whether good or corrupt, of those they will be the heirs.

Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati.

For one who frequently reflects on this fact, a path arises.

So taṁ maggaṁ āsevati bhāveti bahulīkaroti.

He practices, develops, and cultivates this path.

Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhontīti.

For one practicing, developing, and cultivating this path, all fetters are completely abandoned, and underlying tendencies are eradicated.

Byādhidhammā jarādhammā, atho maraṇadhammino; Yathā dhammā tathā sattā, jigucchanti puthujjanā.

Subject to disease, aging, and death are beings; as are the laws, so are the beings, despised by the ordinary.

Ahañce taṁ jiguccheyyaṁ, evaṁ dhammesu pāṇisu; Na metaṁ patirūpassa, mama evaṁ vihārino.

If I were to despise them in such conditions among beings, it would not be fitting for me, living thus.

Sohaṁ evaṁ viharanto, ñatvā dhammaṁ nirūpadhiṁ; Ārogye yobbanasmiñca, jīvitasmiñca ye madā.

Living thus, knowing the law as one without acquisitions, in health, youth, and life, where pride may be found.

Sabbe made abhibhosmi, Nekkhammaṁ daṭṭhu khemato; Tassa me ahu ussāho, Nibbānaṁ abhipassato.

I have overcome all pride, seeing renunciation as security.

For me, there arose enthusiasm, seeing Nibbana.

Nāhaṁ bhabbo etarahi, Kāmāni paṭisevituṁ; Anivatti bhavissāmi, Brahmacariyaparāyaṇo”ti. Sattamaṁ.

I am now unable to indulge in sensual pleasures; I will not turn back, devoted to the holy life.