[57] Bhikkhus, there are these five facts (ṭhāna) that should be frequently reflected upon by a woman or a man, by a householder or by one gone forth. What five? "I am subject to aging; I have not gone beyond aging" — this should be frequently reflected upon by a woman or a man, by a householder or by one gone forth. "I am subject to illness; I have not gone beyond illness" — this should be frequently reflected upon by a woman or a man, by a householder or by one gone forth. "I am subject to death; I have not gone beyond death" — this should be frequently reflected upon by a woman or a man, by a householder or by one gone forth. "There will be change and separation from all who are dear and agreeable to me" — this should be frequently reflected upon by a woman or a man, by a householder or by one gone forth. "I am the owner of my kamma, the heir of my kamma; I have kamma as my origin, kamma as my kin, kamma as my refuge; whatever kamma I shall do, good or evil, of that I shall be the heir" — this should be frequently reflected upon by a woman or a man, by a householder or by one gone forth.
Bhikkhus, for the sake of what benefit should "I am subject to aging; I have not gone beyond aging" be frequently reflected upon by a woman or a man, by a householder or by one gone forth? Bhikkhus, in their youth beings are intoxicated with youth, and drunk with that intoxication they conduct themselves badly by body, conduct themselves badly by speech, and conduct themselves badly by mind. For one who frequently reflects upon that fact, the intoxication with youth in one's youth is either abandoned entirely or diminished. It is for the sake of this benefit, bhikkhus, that "I am subject to aging; I have not gone beyond aging" should be frequently reflected upon by a woman or a man, by a householder or by one gone forth.
Bhikkhus, for the sake of what benefit should "I am subject to illness; I have not gone beyond illness" be frequently reflected upon by a woman or a man, by a householder or by one gone forth? Bhikkhus, in their health beings are intoxicated with health, and drunk with that intoxication they conduct themselves badly by body, conduct themselves badly by speech, and conduct themselves badly by mind. For one who frequently reflects upon that fact, the intoxication with health in one's health is either abandoned entirely or diminished. It is for the sake of this benefit, bhikkhus, that "I am subject to illness; I have not gone beyond illness" should be frequently reflected upon by a woman or a man, by a householder or by one gone forth.
Bhikkhus, for the sake of what benefit should "I am subject to death; I have not gone beyond death" be frequently reflected upon by a woman or a man, by a householder or by one gone forth? Bhikkhus, in life beings are intoxicated with life, and drunk with that intoxication they conduct themselves badly by body, conduct themselves badly by speech, and conduct themselves badly by mind. For one who frequently reflects upon that fact, the intoxication with life is either abandoned entirely or diminished. It is for the sake of this benefit, bhikkhus, that "I am subject to death; I have not gone beyond death" should be frequently reflected upon by a woman or a man, by a householder or by one gone forth.
Bhikkhus, for the sake of what benefit should "There will be change and separation from all who are dear and agreeable to me" be frequently reflected upon by a woman or a man, by a householder or by one gone forth? Bhikkhus, beings have desire and lust for those who are dear, and impassioned by that lust they conduct themselves badly by body, conduct themselves badly by speech, and conduct themselves badly by mind. For one who frequently reflects upon that fact, the desire and lust for those who are dear is either abandoned entirely or diminished. It is for the sake of this benefit, bhikkhus, that "There will be change and separation from all who are dear and agreeable to me" should be frequently reflected upon by a woman or a man, by a householder or by one gone forth.
Bhikkhus, for the sake of what benefit should "I am the owner of my kamma, the heir of my kamma; I have kamma as my origin, kamma as my kin, kamma as my refuge; whatever kamma I shall do, good or evil, of that I shall be the heir" be frequently reflected upon by a woman or a man, by a householder or by one gone forth? Bhikkhus, beings engage in misconduct by body, misconduct by speech, and misconduct by mind. For one who frequently reflects upon that fact, misconduct is either abandoned entirely or diminished. It is for the sake of this benefit, bhikkhus, that "I am the owner of my kamma, the heir of my kamma; I have kamma as my origin, kamma as my kin, kamma as my refuge; whatever kamma I shall do, good or evil, of that I shall be the heir" should be frequently reflected upon by a woman or a man, by a householder or by one gone forth.
Bhikkhus, that noble disciple (ariyasāvaka) reflects thus: "It is not I alone who am subject to aging, who have not gone beyond aging; rather, as far as there are beings who come and go, who pass away and are reborn, all beings are subject to aging and have not gone beyond aging." As he frequently reflects upon that fact, the path arises. He pursues that path, develops it, and cultivates it. As he pursues, develops, and cultivates that path, the fetters are abandoned and the latent tendencies (anusaya) are brought to an end. "It is not I alone who am subject to illness, who have not gone beyond illness; rather, as far as there are beings who come and go, who pass away and are reborn, all beings are subject to illness and have not gone beyond illness." As he frequently reflects upon that fact, the path arises. He pursues that path, develops it, and cultivates it. As he pursues, develops, and cultivates that path, the fetters are abandoned and the latent tendencies are brought to an end. "It is not I alone who am subject to death, who have not gone beyond death; rather, as far as there are beings who come and go, who pass away and are reborn, all beings are subject to death and have not gone beyond death." As he frequently reflects upon that fact, the path arises. He pursues that path, develops it, and cultivates it. As he pursues, develops, and cultivates that path, the fetters are abandoned and the latent tendencies are brought to an end. "It is not for me alone that there will be change and separation from all who are dear and agreeable; rather, as far as there are beings who come and go, who pass away and are reborn, for all beings there will be change and separation from those who are dear and agreeable." As he frequently reflects upon that fact, the path arises. He pursues that path, develops it, and cultivates it. As he pursues, develops, and cultivates that path, the fetters are abandoned and the latent tendencies are brought to an end. "It is not I alone who am the owner of my kamma, the heir of my kamma, having kamma as my origin, kamma as my kin, kamma as my refuge, who, whatever kamma I shall do, good or evil, shall be its heir; rather, as far as there are beings who come and go, who pass away and are reborn, all beings are owners of their kamma, heirs of their kamma, having kamma as their origin, kamma as their kin, kamma as their refuge; whatever kamma they shall do, good or evil, of that they shall be the heirs." As he frequently reflects upon that fact, the path arises. He pursues that path, develops it, and cultivates it. As he pursues, develops, and cultivates that path, the fetters are abandoned and the latent tendencies are brought to an end.
Subject to illness, subject to aging,
and subject also to death —
worldlings are disgusted [by beings] whose nature is thus,
though they themselves exist according to that same nature.
If I were to be disgusted at this
among beings of such a nature,
that would not be fitting for me,
living as I do.
Living thus, having known
the Dhamma free of acquisitions (nirūpadhi),
whatever intoxication there is
with health, with youth, and with life —
I overcame all intoxications,
having seen renunciation (nekkhamma) as security.
Zeal arose in me
as I clearly beheld Nibbāna.
Now I am incapable
of indulging in sensual pleasures;
I shall not turn back —
the holy life is my final destination.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.