AN 10 The Book of the Tens – Dasakanipāta > AN 10.92 Dangers

Numbered Discourses 10.92 – Aṅguttara Nikāya 10.92

10. With Upāli – 10. Upālivagga

AN 10.92 Dangers – Bhayasutta

1.1

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:

2.1

“Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble cycle with wisdom, they may, if they wish, declare of themselves:

“Yato, kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya:

2.2

‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto. Sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.

3.1

What are the five dangers and threats they have quelled?

Katamāni pañca bhayāni verāni vūpasantāni honti?

3.2

Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.

Yaṁ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati samparāyikampi bhayaṁ veraṁ pasavati cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikampi bhayaṁ veraṁ pasavati na samparāyikampi bhayaṁ veraṁ pasavati na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.

3.3

So that danger and threat is quelled for anyone who refrains from killing living creatures.

Pāṇātipātā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.

4.1

Anyone who steals …

Yaṁ, gahapati, adinnādāyī …pe…

4.2

Anyone who commits sexual misconduct …

kāmesumicchācārī …

4.3

Anyone who lies …

musāvādī …

4.4

Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.

surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati samparāyikampi bhayaṁ veraṁ pasavati cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṁ veraṁ pasavati na samparāyikampi bhayaṁ veraṁ pasavati na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.

4.5

So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.

Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.

4.6

These are the five dangers and threats they have quelled.

Imāni pañca bhayāni verāni vūpasantāni honti.

5.1

What are the four factors of stream-entry that they have?

Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?

5.2

It’s when a noble disciple has experiential confidence in the Buddha:

Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti:

5.3

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, awakened, blessed.’

‘itipi so bhagavā …pe… buddho bhagavā’ti;

5.4

They have experiential confidence in the teaching:

dhamme aveccappasādena samannāgato hoti:

5.5

‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti;

5.6

They have experiential confidence in the Saṅgha:

saṅghe aveccappasādena samannāgato hoti:

5.7

‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’

‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti;

5.8

And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to samādhi.

ariyakantehi sīlehi samannāgato hoti ‘akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi’.

5.9

These are the four factors of stream-entry that they have.

Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

6.1

And what is the noble cycle that they have clearly seen and comprehended with wisdom?

Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?

6.2

It’s when a noble disciple reflects:

Idha, gahapati, ariyasāvako iti paṭisañcikkhati:

6.3

‘When this exists, that is; due to the arising of this, that arises.

‘iti imasmiṁ sati idaṁ hoti; imassuppādā idaṁ uppajjati;

6.4

When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

imasmiṁ asati idaṁ na hoti; imassa nirodhā idaṁ nirujjhati, yadidaṁ—

6.5

Ignorance is a condition for saṅkhāra.

avijjāpaccayā saṅkhārā,

6.6

Saṅkhāra are a condition for consciousness.

saṅkhārapaccayā viññāṇaṁ,

6.7

Consciousness is a condition for name and form.

viññāṇapaccayā nāmarūpaṁ,

6.8

Name and form are conditions for the six sense fields.

nāmarūpapaccayā saḷāyatanaṁ,

6.9

The six sense fields are conditions for contact.

saḷāyatanapaccayā phasso,

6.10

Contact is a condition for feeling.

phassapaccayā vedanā,

6.11

Feeling is a condition for craving.

vedanāpaccayā taṇhā,

6.12

Craving is a condition for grasping.

taṇhāpaccayā upādānaṁ,

6.13

Grasping is a condition for continued existence.

upādānapaccayā bhavo,

6.14

Continued existence is a condition for rebirth.

bhavapaccayā jāti,

6.15

Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti,

6.16

That is how this entire mass of suffering originates.

evametassa kevalassa dukkhakkhandhassa samudayo hoti;

6.17

When ignorance fades away and ceases with nothing left over, saṅkhāra cease. When saṅkhāra cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.

avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe…

6.18

That is how this entire mass of suffering ceases.’

evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti.

6.19

This is the noble cycle that they have clearly seen and comprehended with wisdom.

Ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.

7.1

When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble cycle with wisdom, they may, if they wish, declare of themselves:

Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya:

7.2

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

7.3

Dutiyaṁ.