English
The danger of waves, the danger of crocodiles, the danger of whirlpools, the danger of sharks—these, bhikkhus, are the four dangers to be expected by one descending into water. Just so, bhikkhus, these four dangers are to be expected by certain individuals who have gone forth from the home life into homelessness in this Dhamma and Discipline. Which four? The danger of waves, the danger of crocodiles, the danger of whirlpools, the danger of sharks. 162. “And what, bhikkhus, is the danger of waves? Here, bhikkhus, a certain young man of good family, out of faith, has gone forth from the home life into homelessness—‘I am afflicted by birth, old age, death, sorrows, lamentations, pains, displeasures, and despair; I am afflicted by suffering, overcome by suffering; perhaps an end to this entire mass of suffering might be discerned.’ When he has thus gone forth, his fellow celibates advise him, instruct him—‘Thus you should go forward, thus you should go back, thus you should look ahead, thus you should look around, thus you should bend your limbs, thus you should stretch your limbs, thus you should wear your outer robe, bowl, and inner robe.’ Then he thinks: ‘We, when we were householders before, used to advise and instruct others. But these, I suppose, are like our sons, I suppose, like our grandsons, who think they should advise and instruct us.’ So he renounces the training and reverts to the lower state. This, bhikkhus, is called one who, fearing the danger of waves, renounces the training and reverts to the lower state. ‘The danger of waves,’ bhikkhus, is a designation for anger and despair. 163. “And what, bhikkhus, is the danger of crocodiles? Here, bhikkhus, a certain A certain young man of good family, out of faith, has gone forth from home into homelessness, thinking: 'I am overwhelmed by birth, by old age, by death, by sorrows, by lamentations, by pains, by griefs, by despair. Overwhelmed by suffering, beset by suffering; Oh, if only an end to this entire mass of suffering might be discerned!' His fellow celibates admonish and instruct him, who has thus gone forth: 'This you may eat, this you may not eat; This you may consume, this you may not consume; This you may taste, this you may not taste; This you may drink, this you may not drink; What is allowable you may eat, what is not allowable you may not eat; What is allowable you may consume, what is not allowable you may not consume; What is allowable you may taste, what is not allowable you may not taste; What is allowable you may drink, what is not allowable you may not drink; At the proper time you may eat, at the improper time you may not eat; At the proper time you may consume, at the improper time you may not consume; At the proper time you may taste, at the improper time you may not taste; At the proper time you may drink, at the improper time you may not drink.' Then it occurs to him: 'When we were formerly householders, What we desired, that we ate; what we did not desire, that we did not eat; What we desired, that we consumed; what we did not desire, that we did not consume; What we desired, that we tasted; what we did not desire, that we did not taste; What we desired, that we drank; what we did not desire, that we did not drink; We ate what was allowable, and we ate what was not allowable; We consumed what was allowable, and we consumed what was not allowable; We tasted what was allowable, and we tasted what was not allowable; We drank what was allowable, and we drank what was not allowable; We ate at the proper time, and we ate at the improper time; We consumed at the proper time, and we consumed at the improper time; We tasted at the proper time, and we tasted at the improper time; We drank at the proper time, and we drank at the improper time. And even when faithful householders offered us choice hard and soft foods during the day or at improper times, these (monastics) I think, put a cover over our mouths.' He abandons the training... renounces the training and returns to a lower state. This, monks, is called one who, fearing the 'crocodile danger', renounces the training and returns to a lower state. 'Crocodile danger', monks, is a designation for gluttony. 164. "And what, monks, is the 'whirlpool danger'? Here, monks, some young man of good family, out of faith, goes forth from home into homelessness, thinking: 'I am overwhelmed by birth, old age, death, sorrow, lamentation, pain, displeasure, and despair; I am overwhelmed by suffering, beset by suffering; oh, if only an end to this entire mass of suffering could be known!' Having thus gone forth, in the forenoon, having dressed, taking his bowl and robe, he enters a village or town for alms. With an unguarded body, unguarded speech, unestablished mindfulness, and uncontrolled senses, he sees there a householder or a householder's son, endowed and furnished with the five strands of sensual pleasure, enjoying them. He thinks: 'Indeed, we too, when we were householders, were endowed and furnished with the five strands of sensual pleasure, and we enjoyed them. And there are still possessions in my family. It is possible to enjoy possessions and to do meritorious deeds.' He renounces the training and returns to a lower state. This, monks, is called one who, fearing the 'whirlpool danger', renounces the training and returns to a lower state. 'Whirlpool danger', monks, is a designation for the five strands of sensual pleasure. 165. "And what, monks, is the 'shark danger'? Here, monks, some young man of good family, out of faith, goes forth from home into homelessness, thinking: 'I am overwhelmed by birth, old age, death, sorrow, lamentation, pain, displeasure, and despair; I am overwhelmed by suffering, beset by suffering; oh, if only an end to this entire mass of suffering could be known!' Having thus gone forth, in the forenoon, having dressed, taking his bowl and robe goes to a village or a town for alms. With an unguarded body, with unguarded speech, with unestablished mindfulness, with unrestrained faculties, he sees there a woman ill-dressed or ill-covered. Seeing that woman ill-dressed or ill-covered, lust assails his mind. Assailed by lust in his mind, he renounces the training and returns to the lower state. This, bhikkhus, is called one who, fearing the danger of the "susukā," renounces the training and returns to the lower state. "Susukā danger," bhikkhus, is a designation for women. These, bhikkhus, are the four dangers that may be expected in certain individuals who have gone forth from home to homelessness in this Dhamma and Discipline. This is what the Blessed One said. Delighted, those bhikkhus rejoiced in the Blessed One's words. The Cātuma Sutta, the seventh, is finished. 8. The Naḷakapāna Sutta 166. Thus have I heard: On one occasion the Blessed One was dwelling among the Kosalans at Naḷakapāna, in the Palāsa Grove. Now on that occasion many well-known noble sons had gone forth from home to homelessness out of faith in the Blessed One— namely, the venerable Anuruddha, the venerable Bhaddiya, the venerable Kimilo, the venerable Bhagu, the venerable Koṇḍañña, the venerable Revata, the venerable Ānanda, and other well-known noble sons. Now on that occasion the Blessed One was seated in the open air, surrounded by the Saṅgha of bhikkhus. Then the Blessed One, referring to those noble sons, addressed the bhikkhus thus: "Those noble sons, bhikkhus, who have gone forth from home to homelessness out of faith in me— are those bhikkhus, bhikkhus, delighting in the holy life?" When this was said, those bhikkhus remained silent. A second time the Blessed One, referring to those noble sons, addressed the bhikkhus thus: thought: The user wants a Pāli to English translation. I need to translate the provided text, maintaining the original segment structure and rhythm, especially for multi-line short sentences. I must output *only* the English translation, with no other descriptive text. Let's break down the Pāli text and translate it segment by segment, paying attention to the rhythm and structure. **Segment 1:** mantesi – ‘‘ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye’’ti? Dutiyampi kho te bhikkhū tuṇhī ahesuṃ. Tatiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi – ‘‘ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā , kacci te, bhikkhave, bhikkhū abhiratā brahmacariye’’ti? Tatiyampi kho te bhikkhū tuṇhī ahesuṃ. * `mantesi` – addressed (or spoke) * `‘‘ye te, bhikkhave, kulaputtā` – "Those young men, monks, * `mamaṃ uddissa` – who, for my sake, * `saddhā agārasmā anagāriyaṃ pabbajitā,` – out of faith, have gone forth from home to homelessness, * `kacci te, bhikkhave, bhikkhū` – are those monks, monks, * `abhiratā brahmacariye’’ti?` – delighted in the holy life?" * `Dutiyampi kho te bhikkhū tuṇhī ahesuṃ.` – A second time, those monks were silent. * `Tatiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi –` – A third time, indeed, the Blessed One, referring to those young men, addressed the monks – * `‘‘ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā ,` – "Those young men, monks, who, for my sake, out of faith, have gone forth from home to homelessness, * `kacci te, bhikkhave, bhikkhū abhiratā brahmacariye’’ti?` – are those monks, monks, delighted in the holy life?" * `Tatiyampi kho te bhikkhū tuṇhī ahesuṃ.` – A third time, indeed, those monks were silent. **Segment 2:** 167. Atha kho bhagavato etadahosi – ‘‘yaṃnūnāhaṃ te kulaputte puccheyya’’nti! Atha kho bhagavā āyasmantaṃ anuruddhaṃ āmantesi – ‘‘kacci tumhe, anuruddhā, abhiratā brahmacariye’’ti? ‘‘Taggha mayaṃ, bhante, abhiratā brahmacariye’’ti. ‘‘Sādhu sādhu, anuruddhā! Etaṃ kho, anuruddhā, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe abhirameyyātha brahmacariye.