English
How many dangers in the world? How many means: how many, how much, how many, how numerous. Dangers means: two dangers – manifest dangers and hidden dangers. Which are the manifest dangers? Lions, tigers, leopards, bears, hyenas, wolves, buffaloes, elephants, snakes, scorpions, centipedes, or robbers, or humans, or those who have committed deeds, or those who have not committed deeds, eye disease, ear disease, nose disease, tongue disease, body disease, head disease, ear disease, mouth disease, tooth disease, cough, asthma, catarrh, burning, fever, stomach disease, fainting, dysentery, colic, cholera, leprosy, boils, skin discoloration, consumption, epilepsy, ringworm, itching, scabies, rashes, skin eruptions, blood, bile, diabetes, piles, boils, fistulas, diseases arising from bile...etc... cold, heat, hunger, thirst, defecation, urination, contact with gnats, mosquitoes, wind, sun, and creeping things – these are called manifest dangers. Which are the hidden dangers? Misconduct of body, misconduct of speech, misconduct of mind, hindrance of sensual desire, hindrance of ill-will, hindrance of sloth and torpor, hindrance of restlessness and remorse, hindrance of doubt, lust, hatred, delusion, anger, resentment, denigration, insolence, envy, avarice, deceit, craftiness. Stubbornness, contentiousness, conceit, arrogance, intoxication, heedlessness, all defilements, all evil deeds, all anxieties, all fevers, all torments, all unwholesome volitional formations— these are called hidden dangers. Why are they called dangers (parissaya)? They overcome, thus dangers. They lead to decline, thus dangers. They dwell therein, thus dangers. How do they overcome, thus dangers? Those dangers overcome, overpower, overwhelm, engulf, crush, trample that person. Thus, they overcome—thus dangers. How do they lead to decline, thus dangers? Those dangers lead to obstruction and decline of wholesome states. Of which wholesome states? Of right practice, of conducive practice, of unopposed practice, of unconflicting practice, of meaningful practice, of practice in accordance with the Dhamma and its sub-principles, of fulfilling the precepts, of guarding the sense doors, of moderation in eating, of devotion to wakefulness, of mindfulness and clear comprehension, of devotion to the development of the four foundations of mindfulness, of the four right exertions, of the four bases of psychic power, of the five faculties, of the five powers, of the seven factors of enlightenment, of devotion to the development of the Noble Eightfold Path— they lead to obstruction and decline of these wholesome states. Thus, they lead to decline—thus dangers. How do they dwell therein, thus dangers? Therein these evil unwholesome states arise, dependent on the individual existence. Just as creatures dwelling in holes lie in holes, creatures dwelling in water lie in water, creatures dwelling in forests lie in forests, creatures dwelling in trees lie in trees; just so, therein these evil unwholesome states arise, dependent on the individual existence. Thus also, they dwell therein—thus dangers. For this was said by the Blessed One: “Monks, a bhikkhu with a disciple, with a teacher, lives in suffering, not at ease. And how, monks, does a bhikkhu with a disciple, with a teacher, Who lives unhappily, uncomfortably? Here, monks, when a monk sees a form with the eye, evil, unwholesome states arise, thoughts of craving, binding; they dwell within him, they flow into him, these evil, unwholesome states. Therefore, he is called "with inner pupils." They attend upon him, these evil, unwholesome states attend upon him. Therefore, he is called "with inner teachers." And further, monks, when a monk hears a sound with the ear, smells a smell with the nose, tastes a taste with the tongue, touches a tangible with the body, cognizes a mental phenomenon with the mind, evil, unwholesome states arise, thoughts of craving, binding; they dwell within him, they flow into him, these evil, unwholesome states. Therefore, he is called "with inner pupils." They attend upon him, these evil, unwholesome states attend upon him. Therefore, he is called "with inner teachers." Thus, monks, a monk who is "with inner pupils," "with inner teachers," lives unhappily, uncomfortably. Thus, there are dangers there – perils. This was said by the Blessed One: "These three, monks, are inner defilements, inner enemies, inner adversaries, inner killers, inner foes. Which three? Greed, monks, is an inner defilement, an inner enemy, an inner adversary, an inner killer, an inner foe. Hatred, monks, is an inner defilement, an inner enemy, an inner adversary, an inner killer, an inner foe. Delusion, monks, is an inner defilement, an inner enemy, an inner adversary, an inner killer, an inner foe. These, monks, are the three inner defilements, inner enemies, inner adversaries, inner killers, inner foes." Greed generates harm, Greed agitates the mind; A fear born from within, That people do not understand. A greedy person knows no good, A greedy person sees no Dhamma; Then there is blinding darkness, When greed overcomes a person. Hatred generates harm, Hatred agitates the mind; A fear born from within, That people do not understand. Ku The angry one does not know the meaning, The angry one does not see the Dhamma; Then there is blinding darkness, When hatred overcomes a person. Delusion is the generator of harm, Delusion agitates the mind; A fear born from within, That the people do not understand. The deluded one does not know the meaning, The deluded one does not see the Dhamma; Then there is blinding darkness, When delusion overcomes a person. Thus, there are dangers there. This was said by the Blessed One: “There are three things, great king, that arise within a person, arising for harm, for suffering, for uncomfortable living. Which three? Greed, great king, arising within a person, arises for harm, for suffering, for uncomfortable living; hatred, great king... and delusion, great king, arising within a person, arises for harm, for suffering, for uncomfortable living. These three things, great king, arising within a person, arise for harm, for suffering, for uncomfortable living.” Greed, hatred, and delusion, Injure a person of evil mind, Born from within oneself, Like a fruit that harms the tree's core. Thus, there are dangers there. This was said by the Blessed One: From this arise passion and hatred, From this arise discontent, contentment, and horripilation; From this arise mental thoughts, Like young ones abandoning a vulture. Thus, there are dangers there. In the world, in the human world, how many dangers are there? Going to the unreached direction. The unreached direction is called the deathless Nibbāna. That which is the calming of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna. That direction has not been reached before, that direction has not been gone to before throughout this long journey. Like one would carry a pot of oil, Full to the brim, without spilling; So should one guard one's own mind, Desiring the direction never reached before. Going, proceeding, advancing to the direction never reached before—going to the unreached direction. Those monks who he should overcome. That is, what dangers he might overcome, overpower, overwhelm, destroy, crush – what dangers the bhikkhu should overcome. In a remote lodging. At the end, the very end, on the border, at the edge of a rock, or a forest, or a river, or a water’s edge, where there is no plowing, no sowing, having passed beyond human habitation, in a place where people do not frequent – in a remote lodging. Therefore, the Elder Sāriputta said: “How many dangers are there in the world, For one going to an untrodden direction? What dangers should the bhikkhu overcome, In a remote lodging?” 196. What should be his modes of speech, What should be his resorts here? What should be his observances, For the bhikkhu with mind directed? What should be his modes of speech? What kind of mode of speech should he be endowed with, of what nature, of what kind, of what sort – this asks about purity of speech. What is purity of speech? Here, a bhikkhu, having abandoned false speech, abstains from false speech; he is a speaker of truth, truthful, firm, reliable, not a deceiver of the world. Having abandoned slanderous speech, he abstains from slanderous speech; having heard here, he does not report there to cause division among these; or having heard there, he does not report here to cause division among those; thus he is a reconciler of the divided, or an encourager of the united; he delights in unity, rejoices in unity, enjoys unity, he speaks words that promote unity. Having abandoned harsh speech, he abstains from harsh speech; he speaks words that are gentle, pleasing to the ear, affectionate, heart-touching, urbane, pleasing to many, agreeable to many. Having abandoned frivolous talk, he abstains from frivolous talk; he is a speaker at the right time, a speaker of facts, a speaker of what is beneficial, a speaker of Dhamma, a speaker of Vinaya; he speaks words that are worth treasuring, timely, with reasons, limited, and connected with benefit. Endowed with four good conducts of speech, he speaks words free from four faults; he should be aloof, abstinent, refraining, departed, detached, released, disengaged from thirty-two kinds of animal talk. He dwells with a mind boundless and unrestricted. He speaks of ten topics of discourse, namely – discourse on fewness of wishes, discourse on contentment, discourse on seclusion, discourse on non-association, discourse on persistent effort, discourse on virtue, discourse on concentration, discourse on wisdom, discourse on liberation, discourse on the knowledge and vision of liberation, discourse on mindfulness foundations, discourse on right exertions, discourse on bases of psychic power,