“Bhikkhus, there are these five themes that should often be reflected upon by a woman or a man, by a householder or one gone forth. What five? (1) A woman or a man, a householder or one gone forth, should often reflect thus: ‘I am subject to old age; I am not exempt from old age.’ (2) A woman or a man, a householder or one gone forth, should often reflect thus: ‘I am subject to illness; I am not exempt from illness.’ (3) A woman or a man, a householder or one gone forth, should often reflect thus: ‘I am subject to death; I am not exempt from death.’ (4) A woman or a man, a householder or one gone forth, should often reflect thus: ‘I must be parted and separated from everyone and everything dear and agreeable to me.’ (5) A woman or a man, a householder or one gone forth, should often reflect thus: ‘I am the owner of my kamma, the heir of my kamma; I have kamma as my origin, kamma as my relative, kamma as my resort; I will be the heir of whatever kamma, good or bad, that I do.’
(1) “For the sake of what benefit should a woman or a man, a householder or one gone forth, often reflect thus: ‘I am subject to old age; I am not exempt from old age’? In their youth beings are intoxicated with their youth, and when they are intoxicated with their youth they engage in misconduct by body, speech, and mind. But when one often reflects upon this theme, the intoxication with youth is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth, should often reflect thus: ‘I am subject to old age; I am not exempt from old age.’
(2) “And for the sake of what benefit should a woman or a man, a householder or one gone forth, often reflect thus: ‘I am subject to illness; I am not exempt from illness’? In a state of health beings are intoxicated with their health, and when they are intoxicated with their health they engage in misconduct by body, speech, and mind. But when one often reflects upon this theme, the intoxication with health is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth, should often reflect thus: ‘I am subject to illness; I am not exempt from illness.’
(3) “And for the sake of what benefit should a woman or a man, a householder or one gone forth, often reflect thus: ‘I am subject to death; I am not exempt from death’? During their lives beings are intoxicated with life, and when they are intoxicated with life they engage in misconduct by body, speech, and mind. But when one often reflects upon this theme, the intoxication with life is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth, should often reflect thus: ‘I am subject to death; I am not exempt from death.’
(4) “And for the sake of what benefit should a woman or a man, a householder or one gone forth, often reflect thus: ‘I must be parted and separated from everyone and everything dear and agreeable to me’? Beings have desire and lust in regard to those people and things that are dear and agreeable, and excited by this lust, they engage in misconduct by body, speech, and mind. But when one often reflects upon this theme, the desire and lust in regard to everyone and everything dear and agreeable is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth, should often reflect thus: ‘I must be parted and separated from everyone and everything dear and agreeable to me.’
(5) “And for the sake of what benefit should a woman or a man, a householder or one gone forth, often reflect thus: ‘I am the owner of my kamma, the heir of my kamma; I have kamma as my origin, kamma as my relative, kamma as my resort; I will be the heir of whatever kamma, good or bad, that I do’? People engage in misconduct by body, speech, and mind. But when one often reflects upon this theme, such misconduct is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth, should often reflect thus: ‘I am the owner of my kamma, the heir of my kamma; I have kamma as my origin, kamma as my relative, kamma as my resort; I will be the heir of whatever kamma, good or bad, that I do.’
(1) “This noble disciple reflects thus: ‘I am not the only one who is subject to old age, not exempt from old age. All beings that come and go, that pass away and undergo rebirth, are subject to old age; none are exempt from old age.’ As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted.
(2) “This noble disciple reflects thus: ‘I am not the only one who is subject to illness, not exempt from illness. All beings that come and go, that pass away and undergo rebirth, are subject to illness; none are exempt from illness.’ As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted.
(3) “This noble disciple reflects thus: ‘I am not the only one who is subject to death, not exempt from death. All beings that come and go, that pass away and undergo rebirth, are subject to death; none are exempt from death.’ As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted.
(4) “This noble disciple reflects thus: ‘I am not the only one who must be parted and separated from everyone and everything dear and agreeable. All beings that come and go, that pass away and undergo rebirth, must be parted and separated from everyone and everything dear and agreeable.’ As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted.
(5) “This noble disciple reflects thus: ‘I am not the only one who is the owner of one’s kamma, the heir of one’s kamma; who has kamma as one’s origin, kamma as one’s relative, kamma as one’s resort; who will be the heir of whatever kamma, good or bad, that one does. All beings that come and go, that pass away and undergo rebirth, are owners of their kamma, heirs of their kamma; all have kamma as their origin, kamma as their relative, kamma as their resort; all will be heirs of whatever kamma, good or bad, that they do.’ As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted.
“Worldlings subject to illness,
old age, and death are disgusted
by other people who exist
in accordance with their nature.
“If I were to become disgusted
with beings who have such a nature,
that would not be proper for me
since I too have the same nature.
“While I was dwelling thus,
having known the state without acquisitions,
I overcame all intoxications—
intoxication with health,
with youth, and with life—
having seen security in renunciation.
“Zeal then arose in me
as I clearly saw nibbāna.
Now I am incapable
of indulging in sensual pleasures.
Relying on the spiritual life,
never will I turn back.”
“Monks, there are five things that should be frequently contemplated, whether one is a woman or a man, a layperson or a monastic. What five?
“‘I am subject to decay; I am not exempt from decay.’ This should be frequently contemplated, whether one is a woman or a man, a layperson or a monastic.
“‘I am subject to sickness; I am not exempt from sickness.’ This should be frequently contemplated, whether one is a woman or a man, a layperson or a monastic.
“‘I am subject to dieing; I am not exempt from dieing.’ This should be frequently contemplated, whether one is a woman or a man, a layperson or a monastic.
“‘Everything that is beloved and pleasing will change and be separated from me.’ This should be frequently contemplated, whether one is a woman or a man, a layperson or a monastic.
“‘I am the owner of my karma, the recipient of my karma, born from my karma, bound to my karma, inseparable from my karma. Any action that I do – whether it is good or evil – I will receive its result.’ This should be frequently contemplated, whether one is a woman or a man, a layperson or a monastic.
“Monks, for what benefit should ‘I am subject to decay; I am not exempt from decay’ be frequently contemplated, whether one is a woman or a man, a layperson or a monastic? Monks, there are beings who are intoxicated with youth. Because of that intoxication, they engage in physical misconduct, verbal misconduct, and mental misconduct. When they frequently contemplate this, that intoxication with youth is either completely abandoned or diminished. Monks, it is for this benefit that ‘I am subject to decay; I am not exempt from decay’ should be frequently contemplated, whether one is a woman or a man, a layperson or a monastic.
“Monks, for what benefit should ‘I am subject to sickness; I am not exempt from sickness’ be frequently contemplated, whether one is a woman or a man, a layperson or a monastic? Monks, there are beings who are intoxicated with health. Because of that intoxication, they engage in physical misconduct, verbal misconduct, and mental misconduct. When they frequently contemplate this, that intoxication with health is either completely abandoned or diminished. Monks, it is for this benefit that ‘I am subject to sickness; I am not exempt from sickness’ should be frequently contemplated, whether one is a woman or a man, a layperson or a monastic.
“Monks, for what benefit should ‘I am subject to dieing; I am not exempt from dieing’ be frequently contemplated, whether one is a woman or a man, a layperson or a monastic? Monks, there are beings who are intoxicated with life. Because of that intoxication, they engage in physical misconduct, verbal misconduct, and mental misconduct. When they frequently contemplate this, that intoxication with life is either completely abandoned or diminished. Monks, it is for this benefit that ‘I am subject to dieing; I am not exempt from dieing’ should be frequently contemplated, whether one is a woman or a man, a layperson or a monastic.
“Monks, for what benefit should ‘Everything that is beloved and pleasing will change and be separated from me’ be frequently contemplated, whether one is a woman or a man, a layperson or a monastic? Monks, there are beings who have interest and passion for things that are beloved and pleasing. Because of that passion, they engage in physical misconduct, verbal misconduct, and mental misconduct. When they frequently contemplate this, that interest and passion for things that are beloved and pleasing is either completely abandoned or diminished. Monks, it is for this benefit that ‘Everything that is beloved and pleasing will change and be separated from me’ should be frequently contemplated, whether one is a woman or a man, a layperson or a monastic.
“Monks, for what benefit should ‘I am the owner of my karma, the recipient of my karma, born from my karma, bound to my karma, inseparable from my karma. Any action that I do – whether it is good or evil – I will receive its result’ be frequently contemplated, whether one is a woman or a man, a layperson or a monastic? Monks, there are beings who have committed physical misconduct, verbal misconduct, or mental misconduct. When they frequently contemplate this, that misconduct is either completely abandoned or diminished. Monks, it is for this benefit that ‘I am the owner of my karma, the recipient of my karma, born from my karma, bound to my karma, inseparable from my karma. Any action that I do – whether it is good or evil – I will receive its result’ should be frequently contemplated, whether one is a woman or a man, a layperson or a monastic.
“Monks, a disciple of the noble ones considers this: ‘It is not just me that is subject to decay and not exempt from decay. All beings that come and go, die and reappear, are subject to decay and are not exempt from decay.’ When one frequently contemplates this, the path is produced. One practices that path, develops it, and commits to it. When one practices that path, develops it, and commits to it, the fetters are completely abandoned and the underlying tendencies are destroyed.
“Monks, a disciple of the noble ones considers this: ‘It is not just me that is subject to sickness and not exempt from sickness. All beings that come and go, die and reappear, are subject to sickness and are not exempt from sickness.’ When one frequently contemplates this, the path is produced. One practices that path, develops it, and commits to it. When one practices that path, develops it, and commits to it, the fetters are completely abandoned and the underlying tendencies are destroyed.
“Monks, a disciple of the noble ones considers this: ‘It is not just me that is subject to dieing and not exempt from dieing. All beings that come and go, die and reappear, are subject to dieing and are not exempt from dieing.’ When one frequently contemplates this, the path is produced. One practices that path, develops it, and commits to it. When one practices that path, develops it, and commits to it, the fetters are completely abandoned and the underlying tendencies are destroyed.
“Monks, a disciple of the noble ones considers this: ‘It is not just what is beloved and pleasing to me that changes and is separated from me. What is beloved and pleasing to all beings that come and go, die and reappear, changes and is separated from them.’ When one frequently contemplates this, the path is produced. One practices that path, develops it, and commits to it. When one practices that path, develops it, and commits to it, the fetters are completely abandoned and the underlying tendencies are destroyed.
“Monks, a disciple of the noble ones considers this: ‘It is not just me that is the owner of my karma, the recipient of my karma, born from my karma, bound to my karma, inseparable from my karma, and that receives the result of any action I do – whether it is good or evil. All beings that come and go, die and reappear, are the owners of their karma, the recipients of their karma, born from their karma, bound to their karma, inseparable from their karma, and receive the results of any actions that they do – whether those actions are good or evil.’ When one frequently contemplates this, the path is produced. One practices that path, develops it, and commits to it. When one practices that path, develops it, and commits to it, the fetters are completely abandoned and the underlying tendencies are destroyed.
“Subject to sickness, subject to decay, and subject to dieing;
This is the nature of beings, which ordinary people despise.
If I despise that, and the beings who have that nature,
It would not be appropriate, as I am just the same.
Considering this, I knew the state free of acquisition,
I knew intoxication with health, youth, and life.
I overcame all intoxication, and saw the safety of renunciation.
I made an effort, and saw Nibbāna.
Now it is not possible for me to indulge in sensuality.
I will not return – I have completed the spiritual life.”
