sutta » sn » sn55 » Saṁyutta Nikāya 55.28

Paṭhamabhayaverūpasantasutta

Dangers and Threats (1st)

Sāvatthinidānaṁ.
At Sāvatthī.

Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:
Seated to one side, the Buddha said to the householder Anāthapiṇḍika:

“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:
“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 system with wisdom, they may, if they wish, declare of themselves:

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

Katamāni pañca bhayāni verāni vūpasantāni honti?
What are the five dangers and threats they have quelled?

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

Pāṇātipātā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.
So that danger and threat is quelled for anyone who refrains from killing living creatures.

Yaṁ, gahapati, adinnādāyī …pe…
Anyone who steals …

yaṁ, gahapati, kāmesumicchācārī …pe…
Anyone who commits sexual misconduct …

yaṁ, gahapati, musāvādī …pe…
Anyone who lies …

yaṁ, gahapati, surāmerayamajjappamādaṭṭhāyī surāmerayamajjappamādaṭṭhānappaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvediyati.
Anyone who consumes beer, wine, and liquor intoxicants creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness.

Surāmerayamajjappamādaṭṭhānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.
So that danger and threat is quelled for anyone who refrains from beer, wine, and liquor intoxicants.

Imāni pañca bhayāni verāni vūpasantāni honti.
These are the five dangers and threats they have quelled.

Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?
What are the four factors of stream-entry that they have?

Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble disciple has experiential confidence in the Buddha …

itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti.

Dhamme …pe…
the teaching …

saṅghe …pe…
the Saṅgha …

ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to immersion.

Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.
These are the four factors of stream-entry that they have.

Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?
And what is the noble system that they have clearly seen and comprehended with wisdom?

Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti—
A noble disciple rationally applies the mind to dependent origination itself:

iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;
‘When this exists, that is; due to the arising of this, that arises.

iti imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati;
When this doesn’t exist, that is not; due to the cessation of this, that ceases.' That is:

yadidaṁ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ …pe…
Ignorance is a condition for choices. Choices 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.

evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe…
When ignorance fades away and ceases with nothing left over, choices cease. When choices 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.

evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.

Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.
This is the noble system that they have clearly seen and comprehended with wisdom.

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:
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 system with wisdom, they may, if they wish, declare of themselves:

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

Aṭṭhamaṁ.