The Unobtainable

Monks, there are these five situations that are unobtainable by an Ascetic or a Brahmin, by a heavenly being, Māra, or Brahmā (God), or by anyone in the world.

What five?

(1) May what is subject to old age not grow old!: this is a situation that is unobtainable by an Ascetic or a Brahmin, by a heavenly being, Māra, or Brahmā (God), or by anyone in the world.

(2) May what is subject to illness not fall ill!: this is a situation that is unobtainable by an Ascetic or a Brahmin, by a heavenly being, Māra, or Brahmā (God), or by anyone in the world.

(3) May what is subject to death not die!’: this is a situation that is unobtainable by an Ascetic or a Brahmin, by a heavenly being, Māra, or Brahmā (God), or by anyone in the world.

(4) May what is subject to destruction not be destroyed!: this is a situation that is unobtainable by an Ascetic or a Brahmin, by a heavenly being, Māra, or Brahmā (God), or by anyone in the world.

(5) May what is subject to loss not be lost!: this is a situation that is unobtainable by an Ascetic or a Brahmin, by a heavenly being, Māra, or Brahmā (God), or by anyone in the world.

—————

(1) Monks, for the uninstructed worldling, what is subject to old age grows old. When this happens, he does not reflect thus: I am not the only one for whom what is subject to old age grows old. For all beings that come and go, that pass away and undergo rebirth, what is subject to old age grows old.

If I were to sorrow, grow weak, grieve, weep beating my breast, and become confused when what is subject to old age grows old, I would lose my appetite and my features would become ugly. I would not be able to do my work, my enemies would be elated, and my friends would become saddened.

Thus, when what is subject to old age grows old, he sorrows, grows weak, grieves, weeps beating his breast, and becomes confused.

This is called an uninstructed worldling pierced by the poisonous dart of sorrow who only torments himself.

(2) Again, for the uninstructed worldling, what is subject to illness falls ill. When this happens, he does not reflect thus: I am not the only one for whom what is subject to illness falls ill. For all beings that come and go, that pass away and undergo rebirth, what is subject to illness falls ill.

If I were to sorrow, grow weak, grieve, weep beating my breast, and become confused when what is subject to illness falls ill, I would lose my appetite and my features would become ugly. I would not be able to do my work, my enemies would be elated, and my friends would become saddened.

Thus, when what is subject to illness falls ill, he sorrows, grows weak, grieves, weeps beating his breast, and becomes confused.

This is called an uninstructed worldling pierced by the poisonous dart of sorrow who only torments himself.

(3) Again, for the uninstructed worldling, what is subject to death dies. When this happens, he does not reflect thus: I am not the only one for whom what is subject to death dies. For all beings that come and go, that pass away and undergo rebirth, what is subject to death dies.

If I were to sorrow, grow weak, grieve, weep beating my breast, and become confused when what is subject to death dies, I would lose my appetite and my features would become ugly. I would not be able to do my work, my enemies would be elated, and my friends would become saddened.

Thus, when what is subject to death dies, he sorrows, grows weak, grieves, weeps beating his breast, and becomes confused.

This is called an uninstructed worldling pierced by the poisonous dart of sorrow who only torments himself.

(4) Again, for the uninstructed worldling, what is subject to destruction is destroyed. When this happens, he does not reflect thus: I am not the only one for whom what is subject to destruction is destroyed. For all beings that come and go, that pass away and undergo rebirth, what is subject to destruction is destroyed.

If I were to sorrow, grow weak, grieve, weep beating my breast, and become confused when what is subject to destruction is destroyed, I would lose my appetite and my features would become ugly. I would not be able to do my work, my enemies would be elated, and my friends would become saddened.

Thus, when what is subject to destruction is destroyed, he sorrows, grows weak, grieves, weeps beating his breast, and becomes confused.

This is called an uninstructed worldling pierced by the poisonous dart of sorrow who only torments himself.

(5) Again, for the uninstructed worldling, what is subject to loss is lost. When this happens, he does not reflect thus: I am not the only one for whom what is subject to loss is lost. For all beings that come and go, that pass away and undergo rebirth, what is subject to loss is lost.

If I were to sorrow, grow weak, grieve, weep beating my breast, and become confused when what is subject to loss is lost, I would lose my appetite and my features would become ugly. I would not be able to do my work, my enemies would be elated, and my friends would become saddened.

Thus, when what is subject to loss is lost, he sorrows, grows weak, grieves, weeps beating his breast, and becomes confused.

This is called an uninstructed worldling pierced by the poisonous dart of sorrow who only torments himself.

—————

(1) Monks, for the instructed Noble Disciple, what is subject to old age grows old. When this happens, he reflects thus: I am not the only one for whom what is subject to old age grows old. For all beings that come and go, that pass away and undergo rebirth, what is subject to old age grows old.

If I were to sorrow, grow weak, grieve, weep beating my breast, and become confused when what is subject to old age grows old, I would lose my appetite and my features would become ugly. I would not be able to do my work, my enemies would be elated, and my friends would become saddened.

Thus, when what is subject to old age grows old, he does not sorrow, grow weak, grieve, weep beating his breast, and become confused.

This is called an instructed Noble Disciple who has drawn out the poisonous dart of sorrow pierced by which the uninstructed worldling only torments himself. Sorrowless, without darts, the Noble Disciple realizes Nibbāna (Enlightenment).

(2) Again, for the instructed Noble Disciple, what is subject to illness falls ill. When this happens, he reflects thus: I am not the only one for whom what is subject to illness falls ill. For all beings that come and go, that pass away and undergo rebirth, what is subject to illness falls ill.

If I were to sorrow, grow weak, grieve, weep beating my breast, and become confused when what is subject to illness falls ill, I would lose my appetite and my features would become ugly. I would not be able to do my work, my enemies would be elated, and my friends would become saddened.

Thus, when what is subject to illness falls ill, he does not sorrow, grow weak, grieve, weep beating his breast, and become confused.

This is called an instructed Noble Disciple who has drawn out the poisonous dart of sorrow pierced by which the uninstructed worldling only torments himself. Sorrowless, without darts, the Noble Disciple realizes Nibbāna (Enlightenment).

(3) Again, for the instructed Noble Disciple, what is subject to death dies. When this happens, he reflects thus: I am not the only one for whom what is subject to death dies. For all beings that come and go, that pass away and undergo rebirth, what is subject to death dies.

If I were to sorrow, grow weak, grieve, weep beating my breast, and become confused when what is subject to death dies, I would lose my appetite and my features would become ugly. I would not be able to do my work, my enemies would be elated, and my friends would become saddened.

Thus, when what is subject to death dies, he does not sorrow, grow weak, grieve, weep beating his breast, and become confused.

This is called an instructed Noble Disciple who has drawn out the poisonous dart of sorrow pierced by which the uninstructed worldling only torments himself. Sorrowless, without darts, the Noble Disciple realizes Nibbāna (Enlightenment).

(4) Again, for the instructed Noble Disciple, what is subject to destruction is destroyed. When this happens, he reflects thus: I am not the only one for whom what is subject to destruction is destroyed. For all beings that come and go, that pass away and undergo rebirth, what is subject to destruction is destroyed.

If I were to sorrow, grow weak, grieve, weep beating my breast, and become confused when what is subject to destruction is destroyed, I would lose my appetite and my features would become ugly. I would not be able to do my work, my enemies would be elated, and my friends would become saddened.

Thus, when what is subject to destruction is destroyed, he does not sorrow, grow weak, grieve, weep beating his breast, and become confused.

This is called an instructed Noble Disciple who has drawn out the poisonous dart of sorrow pierced by which the uninstructed worldling only torments himself. Sorrowless, without darts, the Noble Disciple realizes Nibbāna (Enlightenment).

(5) Again, for the instructed Noble Disciple, what is subject to loss is lost. When this happens, he reflects thus: I am not the only one for whom what is subject to loss is lost. For all beings that come and go, that pass away and undergo rebirth, what is subject to loss is lost.

If I were to sorrow, grow weak, grieve, weep beating my breast, and become confused when what is subject to loss is lost, I would lose my appetite and my features would become ugly. I would not be able to do my work, my enemies would be elated, and my friends would become saddened.

Thus, when what is subject to loss is lost, he does not sorrow, grow weak, grieve, weep beating his breast, and become confused.

This is called an instructed Noble Disciple who has drawn out the poisonous dart of sorrow pierced by which the uninstructed worldling only torments himself. Sorrowless, without darts, the Noble Disciple realizes Nibbāna (Enlightenment).

These, Monks, are the five situations that are unobtainable by an Ascetic or a Brahmin, by a heavenly being, Māra, or Brahmā (God), or by anyone in the world.

It is not by sorrowing and grieving that even the least good here can be gained. Knowing that one is sorrowful and sad, one’s enemies are elated.

When the wise person does not shake in adversities, knowing how to determine what is good, his enemies are saddened, having seen that his former facial expression does not change.

Wherever one might gain one’s good, in whatever way — by chanting, recitations, fine sayings, generosity, or tradition — there one should exert oneself in just that way.

But if one should understand: This good cannot be obtained by me or anyone else, one should accept the situation without sorrowing, thinking: The Kamma is strong; what can I do now?

(Reference: AN 5.48)

In this Teaching from Gotama Buddha, he shares The Universal Truth of Impermanence as it relates to old age, illness, death, destruction, and loss.

He explains how an uninstructed worldling, does not understand as it truly is, how they are not the only one who is subject to The Universal Truth of Impermanence.

An uninstructed worldling is a person who is not learning, reflecting, and practicing these Teachings to train the mind on The Path to Enlightenment.

An instructed Noble Disciple is a Practitioner of The Buddha’s Teachings who is deeply learning, reflecting, and practicing these Teachings.

When one sorrows over old age, the uninstructed worldling thinks that it is only happening to them. When one experiences illness, death, destruction, or loss, the uninstructed worldling thinks that it is only happening to them increasing the mind’s sorrow, grief, and displeasure.

When there is no more confusion of mind and one can understand true reality, they understand that The Universal Truth of Impermanence applies to all conditioned objects.

Instead, we are all experiencing the same Universal Truth of Impermanence but, the uninstructed worldling does not understand with wisdom, that true reality is, everyone is experiencing these same things. Rather than allow the mind to crave/desire permanence, the mind of a wise Practitioner can observe that The Universal Truth of Impermanence is affecting all conditioned objects. Therefore, they will then train the mind to not crave or cling to them expecting permanence. In doing so, one can liberate the mind from strong feelings to experience Enlightenment, no longer bound by and shaken up by discontentedness.