Aṇguttara Nikāya
Pañcaka Nipāta
8. Yodhājīva Vagga
Sutta 76
Yodhājīva Suttaṃ
The Warrior (2)
Translated from the Pali by Thanissaro Bhikkhu.
Proofed against and modified in accordance with the revised edition at dhammatalks.org
For free distribution only.
Translator's note
See the note to the preceding discourse.
[1][pts] "Monks, there are these five types of warriors
who can be found existing in the world.
Which five?
"There is the case of a warrior
who — taking his sword and shield,
strapping on his bow and quiver —
goes down into the thick of battle.
There in the battle he strives and makes effort.
But while he is striving and making an effort,
his opponents strike him down and finish him off.
Some warriors are like this.
This is the first type of warrior
who can be found existing in the world.
■
"Then there is the warrior
who — taking his sword and shield,
strapping on his bow and quiver —
goes down into the thick of battle.
There in the battle he strives and makes effort.
But while he is striving and making an effort,
his opponents wound him.
He gets carried out and taken to his relatives.
But while he is being taken to his relatives,
before he has reached them
he dies along the way.
Some warriors are like this.
This is the second type of warrior
who can be found existing in the world.
■
"Then there is the warrior
who — taking his sword and shield,
strapping on his bow and quiver —
goes down into the thick of battle.
There in the battle he strives and makes effort.
But while he is striving and making an effort,
his opponents wound him.
He gets carried out and taken to his relatives,
who nurse him and care for him,
but he dies of that injury.
Some warriors are like this.
This is the third type of warrior
who can be found existing in the world.
■
"Then there is the warrior
who — taking his sword and shield,
strapping on his bow and quiver —
goes down into the thick of battle.
There in the battle he strives and makes effort.
But while he is striving and making an effort,
his opponents wound him.
He gets carried out and taken to his relatives.
His relatives nurse him and care for him,
and he recovers from his injury.
Some warriors are like this.
This is the fourth type of warrior
who can be found existing in the world.
■
"Then there is the warrior
who — taking his sword and shield,
strapping on his bow and quiver —
goes down into the thick of battle.
On winning the battle,
victorious in battle,
he comes out at the very head of the battle.
Some warriors are like this.
This is the fifth type of warrior
who can be found existing in the world.
"These are the five types of warriors
who can be found existing in the world.
§
"In the same way, monks,
there are these five warrior-like individuals
who can be found existing among the monks.
Which five?
"There is the case of the monk
who dwells in dependence on a certain village or town.
Early in the morning,
having adjusted his lower robe
and carrying his bowl and outer robe,
he goes into the village or town for alms
— with his body, speech, and mind unprotected,
with mindfulness unestablished,
with his sense faculties unguarded.
There he sees a woman
improperly dressed or half-naked.
As he sees her
improperly dressed or half-naked,
lust ravages his mind.
With his mind ravaged by lust, he
— without renouncing the training,
without declaring his weakness —
engages in sexual intercourse.
This individual, I tell you,
is like the warrior
who — taking his sword and shield,
strapping on his bow and quiver —
goes down into the thick of battle.
There in the battle he strives and makes effort.
But while he is striving and making an effort,
his opponents strike him down and finish him off.
Some individuals are like this.
This is the first type of warrior-like individual
who can be found existing among the monks.
■
"Then there is the case
of the monk who dwells in dependence on a certain village or town.
Early in the morning,
having adjusted his lower robe
and carrying his bowl and outer robe,
he goes into the village or town for alms —
with his body, speech, and mind unprotected,
with mindfulness unestablished,
with his sense faculties unguarded.
There he sees a woman
improperly dressed or half-naked.
As he sees her improperly dressed or half-naked,
lust ravages his mind.
With his mind ravaged by lust,
he burns in body and mind.
The thought occurs to him:
'What if I were to go to the monastery
and tell the monks:
"Friends, I am assailed by lust,
overcome by lust.
I can't continue in the holy life.
Declaring my weakness in the training,
renouncing the training,
I will return to the lower life."'
He heads toward the monastery,
but before he arrives there,
along the way,
he declares his weakness in the training,
renounces the training,
and returns to the lower life.
This individual, I tell you,
is like the warrior
who — taking his sword and shield,
strapping on his bow and quiver —
goes down into the thick of battle.
There in the battle he strives and makes effort.
But while he is striving and making an effort,
his opponents wound him.
He gets carried out and taken to his relatives.
But while he is being taken to his relatives,
before he has reached them he dies along the way.
Some individuals are like this.
This is the second type of warrior-like individual who can be found existing among the monks.
■
"Then there is the case
of the monk who dwells in dependence on a certain village or town.
Early in the morning,
having adjusted his lower robe
and carrying his bowl and outer robe,
he goes into the village or town for alms
— with his body, speech, and mind unprotected,
with mindfulness unestablished,
with his sense faculties unguarded.
There he sees a woman
improperly dressed or half-naked.
As he sees her improperly dressed or half-naked,
lust ravages his mind.
With his mind ravaged by lust,
he burns in body and mind.
The thought occurs to him:
'What if I were to go to the monastery
and tell the monks:
"Friends, I am assailed by lust,
overcome by lust.
I can't continue in the holy life.
Declaring my weakness in the training,
renouncing the training,
I will return to the lower life."'
Going to the monastery,
he tells the monks,
'Friends, I am assailed by lust,
overcome by lust.
I can't continue in the holy life.
Declaring my weakness in the training,
renouncing the training,
I will return to the lower life.'
"Then his companions in the holy life admonish and instruct him,
'Friend, the Blessed One has said
that sensual pleasures are of little satisfaction,
of much stress, much despair, and greater drawbacks.
The Blessed One has compared sensual pleasures
to a chain of bones
— of much stress, much despair, and greater drawbacks.
He has compared sensual pleasures to a lump of flesh
— of much stress, much despair, and greater drawbacks.
A grass torch
— of much stress, much despair, and greater drawbacks.
A pit of glowing embers
— of much stress, much despair, and greater drawbacks.
A dream
— of much stress, much despair, and greater drawbacks.
Borrowed goods
— of much stress, much despair, and greater drawbacks.
The fruits of a tree
— of much stress, much despair, and greater drawbacks.
A slaughterhouse
— of much stress, much despair, and greater drawbacks.
Spears and swords
— of much stress, much despair, and greater drawbacks.
A poisonous snake
— of much stress, much despair, and greater drawbacks.[1]
Find delight, friend, in the holy life.
Don't declare your weakness in the training,
renounce the training,
or return to the lower life.'
"Thus admonished and instructed
by his companions in the holy life, he says,
'Even though the Blessed One has said
that sensual pleasures are of little satisfaction,
of much stress, much despair, and greater drawbacks,
still I can't continue in the holy life.
Declaring my weakness in the training,
renouncing the training,
I will return to the lower life.'
So he declares his weakness in the training,
renounces the training,
and returns to the lower life.
This individual, I tell you, is like the warrior
who — taking his sword and shield, strapping on his bow and quiver —
goes down into the thick of battle.
There in the battle he strives and makes effort.
But while he is striving and making an effort,
his opponents wound him.
He gets carried out and taken to his relatives,
who nurse him and care for him,
but he dies of that injury.
Some individuals are like this.
This is the third type of warrior-like individual
who can be found existing among the monks.
■
"And further, there is the case of the monk who dwells in dependence on a certain village or town.
Early in the morning,
having adjusted his lower robe and carrying his bowl and outer robe,
he goes into the village or town for alms
— with his body, speech, and mind unprotected,
with mindfulness unestablished,
with his sense faculties unguarded.
There he sees a woman
improperly dressed or half-naked.
As he sees her improperly dressed or half-naked,
lust ravages his mind.
With his mind ravaged by lust,
he burns in body and mind.
The thought occurs to him:
'What if I were to go to the monastery and tell the monks:
"Friends, I am assailed by lust,
overcome by lust.
I can't continue in the holy life.
Declaring my weakness in the training,
renouncing the training,
I will return to the lower life."'
Going to the monastery,
he tells the monks,
'Friends, I am assailed by lust,
overcome by lust.
I can't continue in the holy life.
Declaring my weakness in the training,
renouncing the training,
I will return to the lower life.'
"Then his companions in the holy life admonish and instruct him,
'Friend, the Blessed One has said
that sensual pleasures are of little satisfaction,
of much stress, much despair, and greater drawbacks.
The Blessed One has compared sensual pleasures
to a chain of bones
— of much stress, much despair, and greater drawbacks.
He has compared sensual pleasures to a lump of flesh
— of much stress, much despair, and greater drawbacks.
A grass torch
— of much stress, much despair, and greater drawbacks.
A pit of glowing embers
— of much stress, much despair, and greater drawbacks.
A dream
— of much stress, much despair, and greater drawbacks.
Borrowed goods
— of much stress, much despair, and greater drawbacks.
The fruits of a tree
— of much stress, much despair, and greater drawbacks.
A slaughterhouse
— of much stress, much despair, and greater drawbacks.
Spears and swords
— of much stress, much despair, and greater drawbacks.
A poisonous snake
— of much stress, much despair, and greater drawbacks.
Find delight, friend, in the holy life.
Don't declare your weakness in the training,
renounce the training,
or return to the lower life.'
"Thus admonished and instructed by his companions in the holy life, he responds,
'I will strive, friends.
I will remember.[2]
I will find delight in the holy life.
I won't yet declare my weakness in the training,
renounce the training,
or return to the lower life.'
This individual, I tell you, is like the warrior
who — taking his sword and shield, strapping on his bow and quiver —
goes down into the thick of battle.
There in the battle he strives and makes effort.
But while he is striving and making an effort,
his opponents wound him.
He gets carried out and taken to his relatives,
who nurse him and care for him,
and he recovers from his injury.
Some individuals are like this.
This is the fourth type of warrior-like individual
who can be found existing among the monks.
■
"And further, there is the case of the monk
who dwells in dependence on a certain village or town.
Early in the morning,
having adjusted his lower robe
and carrying his bowl and outer robe,
he goes into the village or town for alms
— with his body, speech, and mind protected,
with mindfulness established,
with his sense faculties guarded.
■
On seeing a form with the eye,
does not grasp at any theme or particulars by which
— if he were to dwell without restraint
over the faculty of the eye —
evil, unskillful qualities
such as greed or distress
might assail him.
He practices with restraint.
He guards the faculty of the eye.
He achieves restraint with regard to
the faculty of the eye.
■
"On hearing a sound with the ear
does not grasp at any theme or particulars by which
— if he were to dwell without restraint
over the faculty of the ear —
evil, unskillful qualities
such as greed or distress
might assail him.
He practices with restraint.
He guards the faculty of the ear.
He achieves restraint with regard to
the faculty of the ear.
■
"On smelling an aroma with the nose
does not grasp at any theme or particulars by which
— if he were to dwell without restraint
over the faculty of the nose —
evil, unskillful qualities
such as greed or distress
might assail him.
He practices with restraint.
He guards the faculty of the nose.
He achieves restraint with regard to
the faculty of the nose.
■
"On tasting a flavor with the tongue
does not grasp at any theme or particulars by which
— if he were to dwell without restraint
over the faculty of the tongue —
evil, unskillful qualities
such as greed or distress
might assail him.
He practices with restraint.
He guards the faculty of the tongue.
He achieves restraint with regard to
the faculty of the tongue.
■
"On touching a tactile sensation with the body
does not grasp at any theme or particulars by which
— if he were to dwell without restraint
over the faculty of the body —
evil, unskillful qualities
such as greed or distress
might assail him.
He practices with restraint.
He guards the faculty of the body.
He achieves restraint with regard to
the faculty of the body.
■
"On cognizing an idea with the intellect,
he does not grasp at any theme or particulars by which
— if he were to dwell without restraint
over the faculty of the intellect —
evil, unskillful qualities
such as greed or distress
might assail him.
He practices with restraint.
He guards the faculty of the intellect.
He achieves restraint with regard to
the faculty of the intellect.
■
"Returning from his almsround,
after his meal,
he resorts to a secluded dwelling place:
the wilderness,
the foot of a tree,
a mountain,
a glen,
a hillside cave,
a charnel ground,
a forest grove,
the open air,
a haystack.
Having gone to the wilderness,
the foot of a tree,
or an empty building,
he sits down,
crosses his legs,
holds his body erect,
and brings mindfulness to the fore.
■
"Abandoning covetousness
with regard to the world,
he dwells with an awareness devoid of covetousness.
He cleanses his mind of covetousness.
Abandoning ill will and anger,
he dwells with an awareness devoid of ill will,
sympathetic with the welfare
of all living beings.
He cleanses his mind of ill will and anger.
Abandoning sloth and drowsiness,
he dwells with an awareness devoid of sloth and drowsiness,
mindful, alert, percipient of light.
He cleanses his mind of sloth and drowsiness.
Abandoning restlessness and anxiety,
he dwells undisturbed,
his mind inwardly stilled.
He cleanses his mind of restlessness and anxiety.
Abandoning uncertainty,
he dwells having crossed over uncertainty,
with no perplexity with regard to skillful qualities.
He cleanses his mind of uncertainty.
■
"Having abandoned these five hindrances,
corruptions of awareness that weaken discernment, then
— quite secluded from sensuality,
secluded from unskillful qualities —
he enters and remains in the first jhāna:
rapture and pleasure born from seclusion,
accompanied by directed thought and evaluation.
With the stilling of directed thought and evaluations,
he enters and remains in the second jhāna:
rapture and pleasure born of concentration,
unification of awareness
free from directed thought and evaluation
— internal assurance.
With the fading of rapture,
he remains equanimous,
mindful and alert,
and senses pleasure with the body.
He enters and remains in the third jhāna,
of which the Noble Ones declare,
'Equanimous and mindful,
he has a pleasurable abiding.'
With the abandoning of pleasure and pain
— as with the earlier disappearance of elation and distress —
he enters and remains in the fourth jhāna:
purity of equanimity and mindfulness,
neither pleasure nor pain.
■
"With his mind thus concentrated,
purified, and bright, unblemished,
free from defects,
pliant, malleable, steady,
and attained to imperturbability,
he directs and inclines it
to the knowledge of the ending of the effluents.
He discerns, as it has come to be, that
'This is stress...
This is the origination of stress...
This is the cessation of stress...
This is the way leading to the cessation of stress...
These are effluents...
This is the origination of effluents...
This is the cessation of effluents...
This is the way leading to the cessation of effluents.'
■
His heart, thus knowing, thus seeing,
is released from the effluent of sensuality,
the effluent of becoming,
the effluent of ignorance.
With release,
there is the knowledge,
'Released.'
He discerns that
'Birth is ended,
the holy life fulfilled,
the task done.
There is nothing further for this world.'
■
"This individual, I tell you, is like the warrior
who — taking his sword and shield,
strapping on his bow and quiver —
goes down into the thick of battle.
On winning the battle,
victorious in battle,
he comes out at the very head of the battle.
Some individuals are like this.
This is the fifth type of warrior-like individual
who can be found existing among the monks.
"These are the five warrior-like individuals
who can be found existing among the monks."
[1] The first seven of these comparisons are treated in detail in MN 54. The simile of the butcher's ax and chopping block is mentioned in MN 23, the simile of swords and spears in SN 5:1, and the simile of the snake’s head in Sn 4:1 and Thig 13:5.
[2] Following the Thai edition. The Burmese and PTS editions here read, "I will make an effort."
Of Related Interest:
MN 22;
SN 1:20;
SN 35:127;
AN 4:181;
AN 5:139—140;
AN 8:13—14;
Thag 7:1
