SN 45-56 The Group of Connected Discourses on the Path – Mahāvaggasaṁyutta > SN 55 Linked Discourses on Stream-Entry – Sotāpattisaṁyutta > SN 55.28 Dangers and Threats (1st)

Linked Discourses 55.28 – Saṁyutta Nikāya 55.28

3. About Sarakāni – 3. Saraṇānivagga

SN 55.28 Dangers and Threats (1st) – Paṭhamabhayaverūpasantasutta

At Sāvatthī.

Sāvatthinidānaṁ.

Seated to one side, the Buddha said to the householder Anāthapiṇḍika:

Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:

“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 ca honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya:

‘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’.

What are the five dangers and threats they have quelled?

Katamāni pañca bhayāni verāni vūpasantāni honti?

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.

Yaṁ, gahapati, pāṇātipātī pāṇātipātappaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvediyati.

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

Pāṇātipātā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.

Anyone who steals …

Yaṁ, gahapati, adinnādāyī …pe…

Anyone who commits sexual misconduct …

yaṁ, gahapati, kāmesumicchācārī …pe…

Anyone who lies …

yaṁ, gahapati, musāvādī …pe…

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.

yaṁ, gahapati, surāmerayamajjappamādaṭṭhāyī surāmerayamajjappamādaṭṭhānappaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvediyati.

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

Surāmerayamajjappamādaṭṭhānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.

These are the five dangers and threats they have quelled.

Imāni pañca bhayāni verāni vūpasantāni honti.

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

Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?

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

Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti—

itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti.

the teaching …

Dhamme …pe…

the Saṅgha …

saṅghe …pe…

And they have the ethical conduct loved by the noble ones … leading to samādhi.

ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi.

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

Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

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

Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?

A noble disciple properly attends to dependent origination itself:

Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti—

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

iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;

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

iti imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati;

Ignorance is a condition for saṅkhāra. Saṅkhāra are a condition for consciousness. Consciousness is a condition for name and form. Name and form are a condition for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

yadidaṁ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ …pe…

That is how this entire mass of suffering originates.

evametassa kevalassa dukkhakkhandhassa samudayo hoti.

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…

That is how this entire mass of suffering ceases.

evametassa kevalassa dukkhakkhandhassa nirodho hoti.

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

Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.

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 catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho. So ākaṅkhamāno attanāva attānaṁ byākareyya:

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