Table of Contents

• Synopsis
  • AN 5.75 Paṭhama-yodhājīva-sutta
    • 1st warrior
    • 2nd warrior
    • 3rd warrior
    • 4th warrior
    • 5th warrior
    • 1st monk
    • 2nd monk
    • 3rd monk
    • 4th monk
    • 5th monk
    • 4sp
    • abandon 5 hindrances
    • STED 4j
    • STED malleable mind in equanimity
    • destruction of Āsavas

Synopsis

AN 5.75 Paṭhama-yodhājīva-sutta

AN 5.75 Paṭhamayodhājīvasutta (SC cst4)	AN 5.75 The Professional Warrior (1) Yodhājīva Sutta (thanissaro trans.)
“Pañcime, bhikkhave, yodhājīvā santo saṃvijjamānā lokasmiṃ.	“Monks, there are these five types of warriors who can be found existing in the world.
Katame pañca?	Which five?

1st warrior

Idha, bhikkhave, ekacco yodhājīvo	“There is the case of a warrior who,
rajaggaññeva disvā saṃsīdati visīdati	on seeing a cloud of dust (stirred up by the enemy army), falters, faints,
na santhambhati na sakkoti saṅgāmaṃ otarituṃ.	doesn’t steel himself, can’t engage in the battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like this.
Ayaṃ, bhikkhave, paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the first type of warrior who can be found existing in the world.

2nd warrior

Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ;	“Then there is the warrior who can handle the cloud of dust,
api ca kho dhajaggaññeva disvā saṃsīdati visīdati,	but on seeing the top of the enemy’s banner, he falters, faints,
na santhambhati,	doesn’t steel himself,
na sakkoti saṅgāmaṃ otarituṃ.	can’t engage in the battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like this.
Ayaṃ, bhikkhave, dutiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the second type of warrior who can be found existing in the world.

3rd warrior

Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ;	“Then there is the warrior who can handle the cloud of dust & the top of the enemy’s banner,
api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati,	but on hearing the tumult (of the approaching forces), he falters, faints,
na santhambhati,	doesn’t steel himself,
na sakkoti saṅgāmaṃ otarituṃ.	can’t engage in the battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like this.
Ayaṃ, bhikkhave, tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the third type of warrior who can be found existing in the world.

4th warrior

Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ,	“Then there is the warrior who can handle the cloud of dust,
sahati dhajaggaṃ,	the top of the enemy’s banner,
sahati ussāraṇaṃ;	& the tumult,
api ca kho sampahāre haññati byāpajjati.	but when in hand-to-hand combat he is struck and falls wounded.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like this.
Ayaṃ, bhikkhave, catuttho yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the fourth type of warrior who can be found existing in the world.

5th warrior

Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ,	“Then there is the warrior who can handle the cloud of dust,
sahati dhajaggaṃ,	the top of the enemy’s banner,
sahati ussāraṇaṃ,	the tumult,
sahati sampahāraṃ.	& the hand-to-hand combat.
So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo	On winning the battle, victorious in battle,
tameva saṅgāmasīsaṃ ajjhāvasati.	he comes out at the very head of the battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like this.
Ayaṃ, bhikkhave, pañcamo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the fifth type of warrior who can be found existing in the world.
Ime kho, bhikkhave, pañca yodhājīvā santo saṃvijjamānā lokasmiṃ.	“These are the five types of warriors who can be found existing in the world.
Evamevaṃ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu.	“In the same way, monks, there are these five warrior-like individuals who can be found existing among the monks.
Katame pañca?	Which five?

1st monk

Idha, bhikkhave, bhikkhu rajaggaññeva disvā saṃsīdati visīdati,	[1] “There is the case of the monk who, on seeing a cloud of dust, falters, faints,
na santhambhati,	doesn’t steel himself,
na sakkoti brahmacariyaṃ sandhāretuṃ.	can’t continue in the holy life.
Sikkhādubbalyaṃ āvikatvā	Declaring his weakness in the training,
sikkhaṃ paccakkhāya hīnāyāvattati.	he leaves the training and returns to the lower life.
Kimassa rajaggasmiṃ?	What is the cloud of dust for him?
Idha, bhikkhave, bhikkhu suṇāti:	There is the case of the monk who hears,
‘amukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti.	‘In that village or town over there is a woman or girl who is shapely, good-looking, charming, endowed with the foremost lotus-like complexion.’
So taṃ sutvā saṃsīdati visīdati,	On hearing this, he falters, faints,
na santhambhati,	doesn’t steel himself,
na sakkoti brahmacariyaṃ sandhāretuṃ.	can’t continue in the holy life.
Sikkhādubbalyaṃ āvikatvā	Declaring his weakness in the training,
sikkhaṃ paccakkhāya hīnāyāvattati.	he leaves the training and returns to the lower life.
Idamassa rajaggasmiṃ.	That, for him, is the cloud of dust.
Seyyathāpi so, bhikkhave,	This individual, I tell you, is like the warrior who,
yodhājīvo rajaggaññeva disvā saṃsīdati visīdati,	on seeing a cloud of dust, falters, faints,
na santhambhati,	doesn’t steel himself,
na sakkoti saṅgāmaṃ otarituṃ;	can’t engage in the battle.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some individuals are like this.
Ayaṃ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the first type of warrior-like individual who can be found existing among the monks.

2nd monk

Puna caparaṃ,	[2] “And further,
bhikkhave, bhikkhu sahati rajaggaṃ;	there is the case of the monk who can handle the cloud of dust,
api ca kho dhajaggaññeva disvā saṃsīdati visīdati,	but on seeing the top of the enemy’s banner, he falters, faints,
na santhambhati,	doesn’t steel himself,
na sakkoti brahmacariyaṃ sandhāretuṃ.	can’t continue in the holy life.
Sikkhādubbalyaṃ āvikatvā	Declaring his weakness in the training,
sikkhaṃ paccakkhāya hīnāyāvattati.	he leaves the training and returns to the lower life.
Kimassa dhajaggasmiṃ?	What is the top of the banner for him?
Idha, bhikkhave, bhikkhu na heva kho suṇāti:	There is the case of the monk who not only hears that
‘amukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti;	‘In that village or town over there is a woman or girl who is shapely, good-looking, charming, endowed with the foremost lotus-like complexion.’
api ca kho sāmaṃ passati itthiṃ vā kumāriṃ vā abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ.	He sees for himself that in that village or town over there is a woman or girl who is shapely, good-looking, charming, endowed with the foremost lotus-like complexion.
So taṃ disvā saṃsīdati visīdati,	On seeing her, he falters, faints,
na santhambhati,	doesn’t steel himself,
na sakkoti brahmacariyaṃ sandhāretuṃ.	can’t continue in the holy life.
Sikkhādubbalyaṃ āvikatvā	Declaring his weakness in the training,
sikkhaṃ paccakkhāya hīnāyāvattati.	he leaves the training and returns to the lower life.
Idamassa dhajaggasmiṃ.	That, for him, is the top of the banner.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ;	This individual, I tell you, is like the warrior who can handle the cloud of dust,
api ca kho dhajaggaññeva disvā saṃsīdati visīdati,	but on seeing the top of the enemy’s banner, he falters, faints,
na santhambhati,	doesn’t steel himself,
na sakkoti saṅgāmaṃ otarituṃ;	can’t engage in the battle.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some individuals are like this.
Ayaṃ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the second type of warrior-like individual who can be found existing among the monks.

3rd monk

Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ;	[3] “And further, there is the case of the monk who can handle the cloud of dust & the top of the enemy’s banner,
api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati,	but on hearing the tumult (of the approaching forces), he falters, faints,
na santhambhati,	doesn’t steel himself,
na sakkoti brahmacariyaṃ sandhāretuṃ.	can’t continue in the holy life.
Sikkhādubbalyaṃ āvikatvā	Declaring his weakness in the training,
sikkhaṃ paccakkhāya hīnāyāvattati.	he leaves the training and returns to the lower life.
Kimassa ussāraṇāya?	What is the tumult for him?
Idha, bhikkhave, bhikkhuṃ araññagataṃ vā	There is the case of the monk who has gone to the wilderness,
rukkhamūlagataṃ vā	to the foot of a tree,
suññāgāragataṃ vā	or to an empty building.
mātugāmo upasaṅkamitvā ūhasati	A woman approaches him and giggles at him,
ullapati	calls out to him,
ujjagghati	laughs aloud,
uppaṇḍeti.	& teases him.
So mātugāmena ūhasiyamāno	On being giggled at,
ullapiyamāno	called out to,
ujjagghiyamāno	laughed at,
uppaṇḍiyamāno	& teased by the woman,
saṃsīdati	he falters,
visīdati,	faints,
na santhambhati,	doesn’t steel himself,
na sakkoti brahmacariyaṃ sandhāretuṃ.	can’t continue in the holy life.
Sikkhādubbalyaṃ āvikatvā	Declaring his weakness in the training,
sikkhaṃ paccakkhāya hīnāyāvattati.	he leaves the training and returns to the lower life.
Idamassa ussāraṇāya.	That, for him, is the tumult.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ;	This individual, I tell you, is like the warrior who can handle the cloud of dust & the top of the enemy’s banner,
api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati,	but on hearing the tumult he falters, faints,
na santhambhati,	doesn’t steel himself,
na sakkoti saṅgāmaṃ otarituṃ;	can’t engage in the battle.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some individuals are like this.
Ayaṃ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the third type of warrior-like individual who can be found existing among the monks.

4th monk

Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ,	[4] “And further, there is the case of the monk who can handle the cloud of dust,
sahati dhajaggaṃ,	the top of the enemy’s banner,
sahati ussāraṇaṃ;	& the tumult,
api ca kho sampahāre haññati byāpajjati.	but when in hand-to-hand combat he is struck and falls wounded.
Kimassa sampahārasmiṃ?	What is the hand-to-hand combat for him?
Idha, bhikkhave, bhikkhuṃ araññagataṃ vā	There is the case of the monk who has gone to the wilderness,
rukkhamūlagataṃ vā	to the foot of a tree,
suññāgāragataṃ vā	or to an empty building.
mātugāmo upasaṅkamitvā abhinisīdati	A woman approaches him and sits down right next to him,
abhinipajjati	lies down right next to him,
ajjhottharati.	throws herself all over him.
So mātugāmena abhinisīdiyamāno	When she sits down right next to him,
abhinipajjiyamāno	lies down right next to him,
ajjhotthariyamāno	and throws herself all over him,
sikkhaṃ apaccakkhāya	he—without renouncing the training,
dubbalyaṃ anāvikatvā	without declaring his weakness—
methunaṃ dhammaṃ paṭisevati.	engages in sexual intercourse.
Idamassa sampahārasmiṃ.	This, for him, is hand-to-hand combat.
Seyyathāpi so, bhikkhave,	This individual, I tell you,
yodhājīvo sahati rajaggaṃ,	is like the warrior who can handle the cloud of dust,
sahati dhajaggaṃ,	the top of the enemy’s banner,
sahati ussāraṇaṃ,	& the tumult,
api ca kho sampahāre haññati byāpajjati;	but when in hand-to-hand combat he is struck and falls wounded.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some individuals are like this.
Ayaṃ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the fourth type of warrior-like individual who can be found existing among the monks.

5th monk

Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ,	[5] “And further, there is the case of the monk who can handle the cloud of dust,
sahati dhajaggaṃ,	the top of the enemy’s banner,
sahati ussāraṇaṃ,	the tumult,
sahati sampahāraṃ,	& hand-to-hand combat.
so taṃ saṅgāmaṃ abhivijinitvā	On winning the battle,
vijitasaṅgāmo	victorious in battle,
tameva saṅgāmasīsaṃ ajjhāvasati.	he comes out at the very head of the battle.
Kimassa saṅgāmavijayasmiṃ?	What is victory in the battle for him?
Idha, bhikkhave, bhikkhuṃ araññagataṃ vā	There is the case of the monk who has gone to the wilderness,
rukkhamūlagataṃ vā	to the foot of a tree,
suññāgāragataṃ vā	or to an empty dwelling.
mātugāmo upasaṅkamitvā abhinisīdati	A woman approaches him and sits down right next to him,
abhinipajjati	lies down right next to him,
ajjhottharati.	throws herself all over him.
So mātugāmena abhinisīdiyamāno	When she sits down right next to him,
abhinipajjiyamāno	lies down right next to him,
ajjhotthariyamāno	and throws herself all over him,
viniveṭhetvā	he extricates himself,
vinimocetvā	frees himself,
yena kāmaṃ pakkamati.	and goes off where he will.
So vivittaṃ senāsanaṃ bhajati	“He resorts to a secluded dwelling place:
araññaṃ	the wilderness,
rukkhamūlaṃ	the foot of a tree,
pabbataṃ	a mountain,
kandaraṃ	a glen,
giriguhaṃ	a hillside cave,
susānaṃ	a charnel ground,
vanapatthaṃ	a forest grove,
abbhokāsaṃ	the open air,
palālapuñjaṃ.	a haystack.

4sp

So araññagato vā	Having gone to the wilderness,
rukkhamūlagato vā	the foot of a tree,
suññāgāragato vā	or an empty building,
nisīdati	he sits down,
pallaṅkaṃ ābhujitvā	crosses his legs,
ujuṃ kāyaṃ paṇidhāya	holds his body erect,
parimukhaṃ satiṃ upaṭṭhapetvā.	and brings mindfulness to the fore.

abandon 5 hindrances

So abhijjhaṃ loke pahāya	“Abandoning covetousness with regard to the world,
vigatābhijjhena cetasā viharati,	he dwells with an awareness devoid of covetousness.
abhijjhāya cittaṃ parisodheti;	He cleanses his mind of covetousness.
byāpādapadosaṃ pahāya	Abandoning ill will & anger,
abyāpannacitto viharati,	he dwells with an awareness devoid of ill will,
sabbapāṇabhūtahitānukampī	sympathetic with the welfare of all living beings.
byāpādapadosā cittaṃ parisodheti;	He cleanses his mind of ill will & anger.
thinamiddhaṃ pahāya	Abandoning sloth & drowsiness,
vigatathinamiddho viharati	he dwells with an awareness devoid of sloth & drowsiness,
ālokasaññī sato sampajāno,	mindful, alert, percipient of light.
thinamiddhā cittaṃ parisodheti;	He cleanses his mind of sloth & drowsiness.
uddhaccakukkuccaṃ pahāya	Abandoning restlessness & anxiety,
anuddhato viharati	he dwells undisturbed,
ajjhattaṃ vūpasantacitto,	his mind inwardly stilled.
uddhaccakukkuccā cittaṃ parisodheti;	He cleanses his mind of restlessness & anxiety.
vicikicchaṃ pahāya	Abandoning uncertainty,
tiṇṇavicikiccho viharati	he dwells having crossed over uncertainty,
akathaṅkathī kusalesu dhammesu,	with no perplexity with regard to skillful qualities.
vicikicchāya cittaṃ parisodheti.	He cleanses his mind of uncertainty.

STED 4j

So ime pañca nīvaraṇe pahāya	“Having abandoned these five hindrances,
cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi …	corruptions of awareness that weaken discernment,
pe …	then—quite secluded from sensuality,
...	secluded from unskillful qualities—he enters & remains in the first jhāna:
...	rapture & pleasure born of seclusion,
...	accompanied by directed thought & evaluation.
...	With the stilling of directed thoughts & evaluations,
...	he enters & remains in the second jhāna:
...	rapture & pleasure born of concentration,
...	unification of awareness free from directed thought & evaluation—internal assurance.
...	With the fading of rapture,
...	he remains equanimous,
...	mindful,
...	& alert,
...	and senses pleasure with the body.
...	He enters & remains in the third jhāna,
...	of which the noble ones declare,
...	‘Equanimous & mindful,
...	he has a pleasant abiding.’ With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna:
...	purity of equanimity & mindfulness,
catutthaṃ jhānaṃ upasampajja viharati.	neither pleasure nor pain.

STED malleable mind in equanimity

So evaṃ samāhite citte	“With his mind thus concentrated,
parisuddhe	purified,
pariyodāte	& bright,
anaṅgaṇe	unblemished,
vigatūpakkilese	free from defects,
mudubhūte	pliant,
kammaniye	malleable,
ṭhite	steady,
āneñjappatte	& attained to imperturbability,

destruction of Āsavas

āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	he directs and inclines it to the knowledge of the ending of the effluents.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti,	He discerns, as it has come to be, that ‘This is stress …
‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti,	This is the origination of stress …
‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti,	This is the cessation of stress …
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti,	This is the way leading to the cessation of stress …
‘ime āsavā’ti yathābhūtaṃ pajānāti,	These are effluents …
‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti,	This is the origination of effluents …
‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti,	This is the cessation of effluents …
‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	This is the way leading to the cessation of effluents.’
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati,	His heart, thus knowing, thus seeing, is released from the effluent of sensuality,
bhavāsavāpi cittaṃ vimuccati,	released from the effluent of becoming,
avijjāsavāpi cittaṃ vimuccati,	released from the effluent of ignorance.
vimuttasmiṃ	With release,
vimuttamiti ñāṇaṃ hoti.	there is the knowledge, ‘Released.’
‘Khīṇā jāti,	He discerns that ‘Birth is ended,
vusitaṃ brahmacariyaṃ,	the holy life fulfilled,
kataṃ karaṇīyaṃ,	the task done.
nāparaṃ itthattāyā’ti pajānāti.	There is nothing further for this world.’
Idamassa saṅgāmavijayasmiṃ.	“This, for him, is victory in the battle.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ,	This individual, I tell you, is like the warrior who can handle the cloud of dust,
sahati dhajaggaṃ,	the top of the enemy’s banner,
sahati ussāraṇaṃ,	the tumult,
sahati sampahāraṃ,	& hand-to-hand combat.
so taṃ saṅgāmaṃ abhivijinitvā	On winning the battle,
vijitasaṅgāmo	victorious in battle,
tameva saṅgāmasīsaṃ ajjhāvasati;	he comes out at the very head of the battle.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	Some individuals are like this.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	This is the fifth type of warrior-like individual who can be found existing among the monks.
Ayaṃ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	“These are the five warrior-like individuals who can be found existing among the monks.”
Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsū”ti.
	See also:
Pañcamaṃ.	AN 4:
	164—165;
	AN 4:
	181;
	AN 5:
	139—140;
	AN 8:
	13—14;
	Sn 3:
	2;
	Thag 2:
	27;
	Thag 2:
	37

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Thanissaro commentary: This discourse is addressed to monks, and deals with their battle to maintain their celibacy and to come out victorious in the practice. The Buddha compares the victorious monk to a victorious warrior, an analogy that was probably intended to appeal to the monks’ masculine pride (see AN 7:48). In this analogy, a celibate is not a wimp, but is instead a warrior to the highest degree. Because the first confrontation for a man trying to maintain his celibacy involves his attraction to women, women play the role of first-line enemy in this discourse. Unfortunately, we have no record of how the Buddha advised his nun followers on how to maintain their celibacy, so we don’t know if he would have used a woman-warrior analogy when teaching them to resist their attraction to men, or if he would have replaced it with another analogy to appeal more specifically to their feminine pride (again, see AN 7:48). However, there are discourses in the Pali Canon that depict nuns as successfully maintaining their celibacy when confronted by men in the forest. A prime example is Therīgāthā 14; there are other examples of nuns resisting temptation in the Bhikkhunī Saṁyutta (SN 5). Ultimately, of course, the true enemy lies not without but within. This is shown by the fact that the monk in this discourse has to go off alone and put an end to the effluent of sensual passion in his own mind before he can be considered truly victorious."