Sīlasutta — Phāsuvihāravagga — the eleventh chapter of the Fives
Setting
None stated; the discourse continues from AN 5.1, whose setting at Sāvatthī in Jeta’s Grove is understood to hold
Speakers
The Buddha alone, addressing the mendicants
Form
a single bare five-item list, framed by the stock 'worthy of offerings' formula
Length
under 1 minute to read
Northern parallel
not identified in this collection
Difficulty
★☆☆☆☆ — short, reusing familiar material
Why this discourse
The five-component path pentad already named at AN 5.92 — ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom — reappears under an entirely different heading: the qualities that make a mendicant worthy of offerings and the supreme field of merit for the world.
Reading guide
A third framing for a familiar pentad
Sīla, samādhi, paññā, vimutti, vimuttiñāṇadassana, already named at AN 5.92 as five ‘accomplishments’, reappears here under a new heading: the basis for a mendicant's worthiness of offerings.
The 'worthy of offerings' formula, in full
Āhuneyya (worthy of offerings dedicated to the gods), pāhuneyya (worthy of hospitality), dakkhiṇeyya (worthy of a religious donation), añjalikaraṇīya (worthy of veneration with cupped palms), and anuttaraṁ puññakkhettaṁ lokassa (the supreme field of merit for the world) — a five-part stock formula found widely across the canon describing full worthiness of veneration and support.
Why this pentad earns that formula
The progression from ethics through liberation and its own reflective knowledge represents, in this collection's own account, the complete path. Naming it as the basis for ‘worthiness of offerings’ makes explicit what completing the path is understood to earn in terms of communal respect and support.
Contrast with AN 5.92
Same five items, different application: there, named simply as accomplishments in their own right; here, named as the specific basis for a lay community's veneration.
What comes next
AN 5.108 restates the identical ‘worthy of offerings’ formula, naming the same five components but qualified as belonging to an ‘adept’ rather than simply ‘accomplished’.
Key terms
āhuneyya — “worthy of offerings dedicated to the gods”.
dakkhiṇeyya — “worthy of a religious donation”.
anuttaraṁ puññakkhettaṁ lokassa — “the supreme field of merit for the world”.
sīla / samādhi / paññā / vimutti / vimuttiñāṇadassana — the same five-component path pentad first named at AN 5.92.
sampanna — “accomplished, endowed with” — the term describing possession of each quality here.
The text
The discourse in full: the path pentad, now named as the basis for worthiness of offerings. Translation: Bhikkhu Sujato (CC0, SuttaCentral).
Five qualities of worthiness
§1“Mendicants, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What five? It’s when a mendicant is accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. A mendicant with these five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”
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Self-check quiz
Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.
Question 1 of 10
What five qualities does this discourse name?
Correct: A. The same pentad first named at AN 5.92.
Question 2 of 10
Where did this exact same pentad previously appear, under a different heading?
Correct: B. Named there simply as five accomplishments.
Question 3 of 10
What five-part formula describes what these qualities make a mendicant worthy of?
Correct: A. A stock formula found widely across the canon.
Question 4 of 10
What does 'āhuneyya' mean?
Correct: A. The first term in the formula.
Question 5 of 10
What does 'anuttaraṁ puññakkhettaṁ lokassa' mean?
Correct: A. The formula's final, culminating phrase.
Question 6 of 10
What does this discourse's framing make explicit about completing the path?
Correct: A. The path's completion tied directly to worthiness of offerings.
Question 7 of 10
How does this discourse's use of the pentad differ from AN 5.92's?
Correct: B. A third framing for the same five-item list.
Question 8 of 10
Is this 'worthy of offerings' formula unique to this discourse?
Correct: B. A well-known, recurring formula.
Question 9 of 10
What does AN 5.108 restate with the same five components?
Correct: A. Asekha rather than simply 'accomplished'.
Question 10 of 10
What term in AN 5.108 distinguishes it from this discourse's framing?
Correct: B. Naming the adept, one beyond training.
