English
fistulas; diseases arising from bile, diseases arising from phlegm, diseases arising from wind, diseases arising from a combination of humors, diseases arising from change of season, diseases arising from improper care, diseases arising from external causes, diseases arising from kamma-result; cold, heat, hunger, thirst, defecation, urination, contact with gnats, mosquitoes, wind, sun, reptiles – these are called manifest dangers. What are hidden dangers? Bodily misconduct, verbal misconduct, mental misconduct; the hindrance of sensual desire, the hindrance of ill-will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt; greed, hatred, delusion, anger, resentment, denigration, domineering, envy, stinginess, deceit, fraud, obstinacy, presumption, conceit, excessive pride, intoxication, heedlessness; all defilements, all misconducts, all anxieties, all torments. 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 endure, overcome, overpower, overwhelm, consume, crush that person. Thus, they overcome – thus dangers. How do they lead to decline, thus dangers? Those dangers lead to the obstruction and decline of wholesome states. Of which wholesome states? Of right practice, of suitable practice, of unopposing practice, of meaningful practice, of practice in accordance with the Dhamma, of perfect fulfillment in virtues, of guarded doors of the senses, of moderation in food, of application to wakefulness, of mindfulness and clear comprehension, of application to the development of the four foundations of mindfulness, of the four right efforts, of the four bases of psychic power, of the five faculties, of the five powers, of the seven factors of enlightenment, of application to the development of the Noble Eightfold Path – they lead to the 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; even so, therein, these evil, unwholesome states arise, dependent on individual existence. Thus, they dwell therein – thus dangers. For this was said by the Blessed One: "A bhikkhu with a pupil, O bhikkhus, a bhikkhu with a teacher, lives uncomfortably, in suffering. And how, O bhikkhus, does a bhikkhu with a pupil, a bhikkhu with a teacher, live uncomfortably, in suffering? Here, O bhikkhus, a bhikkhu, having seen a form with the eye, When evil, unwholesome states arise, thoughts of self, fettering; they dwell within him, they flow into him, these evil, unwholesome states. Therefore, he is called 'with inner dwellers'. By that association, the evil, unwholesome states associate with him. Therefore, he is called 'with inner masters'. Furthermore, monks, when a monk hears a sound with the ear, smells a scent with the nose, tastes a flavor with the tongue, feels a touch with the body, cognizes a mental object with the mind, there arise evil, unwholesome states, thoughts of self, fettering; they dwell within him, they flow into him, these evil, unwholesome states. Therefore, he is called 'with inner dwellers'. By that association, the evil, unwholesome states associate with him. Therefore, he is called 'with inner masters'. Thus, monks, a monk who is 'with inner dwellers' and 'with inner masters' dwells uncomfortably in suffering. Thus also, 'therein lies the dwelling' – dangers. This was said by the Blessed One: "These three, monks, are inner defilements, inner enemies, inner adversaries, inner slayers, inner foes." Which three? "Greed, monks, is an inner defilement, an inner enemy, an inner adversary, an inner slayer, an inner foe. Hatred, monks... ...Delusion, monks, is an inner defilement, an inner enemy, an inner adversary, an inner slayer, an inner foe. These three, monks, are inner defilements, inner enemies, inner adversaries, inner slayers, inner foes." Greed brings forth harm, greed disturbs the mind; Fear born from within, that people do not discern. The greedy one knows no good, the greedy one sees no Dhamma; Blind darkness then there is, when greed overcomes a person. Hatred brings forth harm, hatred disturbs the mind; Fear born from within, that people do not discern. The hateful one knows no good, the hateful one sees no Dhamma; Blind darkness then ...then there is blinding darkness when hatred overwhelms a person. Delusion generates harm, delusion agitates the mind; Fear born from within, that the person does not understand. The deluded one does not know what is beneficial, the deluded one does not see the Dhamma; Then there is blinding darkness when delusion overwhelms a person. Thus, "in that" means dangers. This was said by the Blessed One: "There are, great king, three things that arise within a person, arising for harm, for suffering, for uncomfortable living. Which three? Greed, great king, is a thing that arises within a person, arising for harm, for suffering, for uncomfortable living; hatred, great king... (and so on)... delusion, great king, is a thing that arises within a person, arising for harm, for suffering, for uncomfortable living. These, great king, are three things that arise within a person, arising for harm, for suffering, for uncomfortable living." "Greed, hatred, and delusion, the person with evil thoughts; They harm, born from within, like a tree's fruit harms its bark." Thus, "in that" means dangers. This was said by the Blessed One: "Passion and hatred have their origin here, discontent, contentment, and terror are born from here; From here arise mental thoughts, like children letting go of a crow." Thus, "in that" means dangers. "Accompanied by dangers" means having encountered, overcome, overwhelmed, exhausted, and escaped dangers – "accompanied by dangers." "Fearless" means that Paccekabuddha lives without fear, without terror, without trembling, without fleeing, with fear and dread abandoned, with goosebumps gone – "accompanied by dangers, fearless," let him wander alone like a rhinoceros horn. Therefore, that Paccekabuddha said: "He is four-directional and unhindered, content with whatever comes; Accompanied by dangers, fearless, let him wander alone like a rhinoceros horn." 129. Some, though gone forth, are difficult to restrain, Then householders living in a home, Being unconcerned about others' children, one should wander like a rhinoceros horn. Some renunciants are difficult to gather, meaning that even when support is given, when instruction is given, when questions are asked, when robes are given, when bowls are given, when iron plates are given, when water strainers are given, when water filters are given, when bags are given, when sandals are given, when waistbands are given, they do not listen, they do not pay attention, they do not set their minds on understanding, they are disobedient, uncompliant, acting contrary, turning their faces away – some renunciants are difficult to gather. Then householders living in a home, meaning that some householders, even when an elephant is given... and so on... even when a chariot, a field, a plot of land, silver, gold is given, even when a village... and so on... a town, a city... a state... a district is given, they do not listen, they do not pay attention, they do not set their minds on understanding, they are disobedient, uncompliant, acting contrary, turning their faces away – then householders living in a home. Being unconcerned about others' children, meaning, excluding oneself, all others in this context are others' children. Being unconcerned about those others' children, being unengaged, being indifferent – being unconcerned about others' children, one should wander like a rhinoceros horn. Therefore, that Paccekabuddha said: "Some renunciants are difficult to gather, then householders living in a home; Being unconcerned about others' children, one should wander like a rhinoceros horn." 130. Having cast off the marks of a householder, like a koviḷāra tree with its leaves shed; Having cut the bonds of a householder, the hero should wander alone like a rhinoceros horn. Having cast off the marks of a householder, meaning, the marks of a householder are called hair and beard, garlands and perfumes and ointments and ornaments and adornments and clothes and outer garments. and a turban, and an anointing, and a massage, and a shampoo, and a rubbing, and a bath, and a mirror, and eye-salve, and garlands, perfumes, and unguents, and face powder, and face paint, and wristbands, and hair ties, and a staff, and a tube, and a sword, and an umbrella, and ornamented sandals, and a turban, and a gem, and a fly-whisk, and white garments, and long fringes—these are called. Having laid aside the marks of a householder—having laid aside, having put away, having discarded, having abandoned the marks of a householder—having laid aside the marks of a householder. Like a koviḷāra tree with severed leaves—just as the leaves of a koviḷāra tree are severed, cut off, fallen, scattered, so too for that Paccekabuddha, the marks of a householder are severed, cut off, fallen—like a koviḷāra tree with severed leaves. Having cut the bonds of a householder, the hero—Hero means one who is energetic, a hero; one who is capable, a hero; one who is victorious, a hero; one who is sufficient, a hero; one who is brave, a hero; one who is valiant, fearless, undaunted, untrembling, unretreating, one who has abandoned fear and terror, a hero; one whose hair does not stand on end, a hero. Having ceased from all evils here,