[979] There are five offences (āpatti). There are five classes of offences (āpattikkhandhā). There are five decided cases (vinītavatthu). There are five acts of immediate result (ānantarika kamma). There are five persons fixed (in destiny). There are five offences requiring cutting. In five ways one falls into an offence. There are five offences with false speech as their condition.
In five ways one does not take part in a formal act: he does not perform the act himself, or he does not invite another; he does not give his consent or his purity; he protests while the act is being carried out; or, when the act has been carried out, he holds the view that it was not according to Dhamma. In five ways one takes part in a formal act: he performs the act himself, or he invites another; he gives his consent or his purity; he does not protest while the act is being carried out; and, when the act has been carried out, he holds the view that it was according to Dhamma.
Five things are allowable for a bhikkhu who is an alms-food eater (piṇḍapātika): going about without taking leave, a group meal, an out-of-turn meal, non-determination, and non-assignment.
A bhikkhu possessed of five factors is suspected and mistrusted — whether he be a bad bhikkhu or one whose nature is unshakeable: he resorts to prostitutes, or he resorts to widows, or he resorts to grown spinsters, or he resorts to paṇḍakas, or he resorts to bhikkhunīs.
There are five oils: sesame oil, mustard-seed oil, madhuka oil, castor oil, and oil of fat.
There are five fats: bear fat, fish fat, crocodile fat, pig fat, and donkey fat.
There are five losses: loss of relatives, loss of wealth, loss through disease, loss of virtue, and loss of view.
There are five accomplishments: accomplishment of relatives, accomplishment of wealth, accomplishment of health, accomplishment of virtue, and accomplishment of view.
There are five lapsings of dependence (nissaya) from the preceptor: the preceptor has gone away, or has disrobed, or has died, or has gone over to another faction; a command is the fifth.
Five persons should not be given full admission (upasampadā): one deficient in age, one deficient in limb, one defective as to the grounds, one whose act is faulty, and one incomplete (in requisites).
There are five rag-robes (paṃsukūla): one from a charnel ground, one from a shop, one gnawed by rats, one gnawed by termites, and one burnt by fire. There are another five rag-robes: one chewed by cattle, one chewed by goats, a stūpa-cloth, a royal-consecration cloth, and one taken (to the charnel ground) and brought back.
There are five modes of taking (avahāra): taking by theft, taking by force, taking by contrivance, taking by concealment, and taking by lots.
Five great thieves are found existing in the world. There are five things not to be given away. There are five things not to be divided. Five offences arise from body, not from speech, not from mind. Five offences arise from body and from speech, not from mind. Five offences are to be cleared by confession. There are five Saṅghas. There are five recitations of the Pātimokkha. In all the border regions full admission may be given by a group with an expert in the Vinaya as the fifth. There are five benefits in spreading the kaṭhina. There are five formal acts. There are five offences (that come to a head) at the third admonition.
For one taking what is not given by five modes there is an offence of pārājika. For one taking what is not given by five modes there is an offence of thullaccaya. For one taking what is not given by five modes there is an offence of dukkaṭa.
Five unallowable things should not be consumed: it is not given, it is not known, it is unallowable, it has not been formally received, and it has not been made "left over." Five allowable things may be consumed: it is given, it is known, it is allowable, it has been formally received, and it has been made "left over."
There are five gifts that are without merit yet are reckoned as merit by the world: the gift of intoxicants, the gift of shows, the gift of women, the gift of bulls, and the gift of paintings.
Five things, once arisen, are hard to dispel: arisen lust (rāga) is hard to dispel; arisen hatred is hard to dispel; arisen delusion is hard to dispel; arisen inspiration to speak (paṭibhāṇa) is hard to dispel; the arisen thought of travelling is hard to dispel.
There are five benefits in sweeping: one's own mind (citta) becomes serene; the minds of others become serene; the deities are pleased; one accumulates kamma conducing to what inspires confidence; and with the breakup of the body, after death, one is reborn in a good destination, in a heavenly world. There are another five benefits in sweeping: one's own mind becomes serene; the minds of others become serene; the deities are pleased; the Teacher's instruction is carried out; and the generation that comes after follows the example seen.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.