Reading guide
A paradoxical title, claimed proudly
‘Sukhumāla’ ordinarily names a pampered, delicate person, someone unused to hardship — often used, sometimes with mild disapproval, for aristocrats raised in luxury. This discourse uses the term approvingly instead, and the Buddha explicitly claims it for himself.
Five qualities defining genuine ease
Accepting only what is specifically offered rather than actively seeking material support; being treated agreeably by companions in body, speech, and mind; enjoying good health, rarely troubled by the traditional causes of unpleasant bodily sensation — the same bile, phlegm, and wind imbalances seen at AN 5.77, alongside weather, self-neglect, overexertion, and karmic result; attaining the four absorptions effortlessly; and full liberation.
Ease as the result of the path, not its opposite
The discourse's real claim: what looks like ‘delicacy’ or ease in a spiritually accomplished life isn't indulgence at all, but the natural, uncoerced abundance that surrounds someone whose own conduct and attainment simply don't generate the frictions — illness, conflict, unwanted material seeking — that trouble others.
The Buddha's own claim, restated in first person
After laying out the general formula, the Buddha states plainly: ‘if anyone should be rightly called a delicate ascetic of ascetics, it's me’, then restates all five qualities about himself specifically, closing with the identical declaration.
A familiar move: self-application
This discourse follows a pattern seen elsewhere in the early canon: a general formula stated first, then the Buddha applying it directly to himself as its own living example, rather than leaving the claim purely abstract.
What comes next
AN 5.105 returns to the ‘phāsuvihāra’ (living comfortably) terminology that titles this whole chapter, applying it now specifically to how mendicants treat each other.
Key terms
The text
Five qualities of a delicate ascetic of ascetics
§1“Mendicants, a mendicant with five qualities is a delicate ascetic of ascetics. What five? It’s when a mendicant usually uses only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation. When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. And they are usually presented with agreeable things by them, rarely with disagreeable ones. They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of themselves, by overexertion, or as the result of past deeds—usually don’t come up. They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. And they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. A mendicant with these five qualities is a delicate ascetic of ascetics.
The Buddha claims the title for himself
§2And if anyone should be rightly called a delicate ascetic of ascetics, it’s me. For I usually use only what I’ve been invited to accept. When living with other mendicants, I am usually treated agreeably by them. And I usually present them with agreeable things. I’m healthy. I get the four absorptions when I want, without trouble or difficulty. And I’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. So if anyone should be rightly called a delicate ascetic of ascetics, it’s me.”
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