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of this sutta
- Anguttara Nikaya V.77-80
- Anagata-bhayani Suttas
- The Discourses on Future Dangers
- For free distribution only, as a gift of Dhamma
From That the True Dhamma
Might Last a Long Time: Readings Selected by King Asoka, translated by Thanissaro
Bhikkhu.
Future Dangers (1)
AN V.77
Monks, these five future dangers are just enough, when considered, for a monk living in
the wilderness -- heedful, ardent, and resolute -- to live for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization of the
as-yet-unrealized. Which five?
There is the case where a monk living in the wilderness reminds himself of this: I am
now living alone in the wilderness. While I am living alone in the wilderness a snake
might bite me, a scorpion might sting me, a centipede might bite me. That would be how my
death would come about. That would be an obstruction for me. So let me make an effort for
the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the
realization of the as-yet-unrealized.
This is the first future danger that is just enough, when considered, for a monk living
in the wilderness -- heedful, ardent, and resolute -- to live for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization of the
as-yet-unrealized.
Furthermore, the monk living in the wilderness reminds himself of this: I am now living
alone in the wilderness. While I am living alone in the wilderness, stumbling, I might
fall; my food, digested, might trouble me; my bile might be provoked, my phlegm...
piercing wind forces (in the body) might be provoked. That would be how my death would
come about. That would be an obstruction for me. So let me make an effort for the
attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization
of the as-yet-unrealized.
This is the second future danger that is just enough, when considered, for a monk
living in the wilderness -- heedful, ardent, and resolute -- to live for the attaining of
the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the
as-yet-unrealized.
Furthermore, the monk living in the wilderness reminds himself of this: I am now living
alone in the wilderness. While I am living alone in the wilderness, I might meet up with
vicious beasts: a lion or a tiger or a leopard or a bear or a hyena. They might take my
life. That would be how my death would come about. That would be an obstruction for me. So
let me make an effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized.
This is the third future danger that is just enough, when considered, for a monk living
in the wilderness -- heedful, ardent, and resolute -- to live for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization of the
as-yet-unrealized.
Furthermore, the monk living in the wilderness reminds himself of this: I am now living
alone in the wilderness. While I am living alone in the wilderness, I might meet up with
youths on their way to committing a crime or on their way back. They might take my life.
That would be how my death would come about. That would be an obstruction for me. So let
me make an effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized.
This is the fourth future danger that is just enough, when considered, for a monk
living in the wilderness -- heedful, ardent, and resolute -- to live for the attaining of
the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the
as-yet-unrealized.
Furthermore, the monk living in the wilderness reminds himself of this: I am now living
alone in the wilderness. And in the wilderness are vicious non-human beings (spirits).
They might take my life. That would be how my death would come about. That would be an
obstruction for me. So let me make an effort for the attaining of the as-yet-unattained,
the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
This is the fifth future danger that is just enough, when considered, for a monk living
in the wilderness -- heedful, ardent, and resolute -- to live for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization of the
as-yet-unrealized.
These are the five future dangers that are just enough, when considered, for a monk
living in the wilderness -- heedful, ardent, and resolute -- to live for the attaining of
the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the
as-yet-unrealized.
Future Dangers (2)
AN V.78
Monks, these five future dangers are just enough, when considered, for a monk --
heedful, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the
reaching of the as-yet-unreached, the realization of the as-yet-unrealized. Which five?
There is the case where a monk reminds himself of this: At present I am young,
black-haired, endowed with the blessings of youth in the first stage of life. The time
will come, though, when this body is beset by old age. When one is overcome with old age
and decay, it is not easy to pay attention to the Buddha's teachings. It is not easy to
reside in isolated forest or wilderness dwellings. Before this unwelcome, disagreeable,
displeasing thing happens, let me first make an effort for the attaining of the
as-yet-unattained, the reaching of the as-yet-unreached, the realization of the
as-yet-unrealized, so that -- endowed with that Dhamma -- I will live in peace even when
old.
This is the first future danger that is just enough, when considered, for a monk --
heedful, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the
reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
Furthermore, the monk reminds himself of this: At present I am free from illness and
discomfort, endowed with good digestion: not too cold, not too hot, of medium strength and
tolerance. The time will come, though, when this body is beset with illness. When one is
overcome with illness, it is not easy to pay attention to the Buddha's teachings. It is
not easy to reside in isolated forest or wilderness dwellings. Before this unwelcome,
disagreeable, displeasing thing happens, let me first make an effort for the attaining of
the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the
as-yet-unrealized, so that -- endowed with that Dhamma -- I will live in peace even when
ill.
This is the second future danger that is just enough, when considered, for a monk --
heedful, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the
reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
Furthermore, the monk reminds himself of this: At present food is plentiful, alms are
easy to come by. It is easy to maintain oneself by gleanings and patronage. The time will
come, though, when there is famine: Food is scarce, alms are hard to come by, and it is
not easy to maintain oneself by gleanings and patronage. When there is famine, people will
congregate where food is plentiful. There they will live packed and crowded together. When
one is living packed and crowded together, it is not easy to pay attention to the Buddha's
teachings. It is not easy to reside in isolated forest or wilderness dwellings. Before
this unwelcome, disagreeable, displeasing thing happens, let me first make an effort for
the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the
realization of the as-yet-unrealized, so that -- endowed with that Dhamma -- I will live
in peace even when there is famine.
This is the third future danger that is just enough, when considered, for a monk --
heedful, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the
reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
Furthermore, the monk reminds himself of this: At present people are in harmony, on
friendly terms, without quarreling, like milk mixed with water, viewing one another with
eyes of affection. The time will come, though, when there is danger and an invasion of
savage tribes. Taking power, they will surround the countryside. When there is danger,
people will congregate where it is safe. There they will live packed and crowded together.
When one is living packed and crowded together, it is not easy to pay attention to the
Buddha's teachings. It is not easy to reside in isolated forest or wilderness dwellings.
Before this unwelcome, disagreeable, displeasing thing happens, let me first make an
effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached,
the realization of the as-yet-unrealized, so that -- endowed with that Dhamma -- I will
live in peace even when there is danger.
This is the fourth future danger that is just enough, when considered, for a monk --
heedful, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the
reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
Furthermore, the monk reminds himself of this: At present the Sangha -- in harmony, on
friendly terms, without quarreling -- lives in comfort with a single recitation. The time
will come, though, when the Sangha splits. When the Sangha is split, it is not easy to pay
attention to the Buddha's teachings. It is not easy to reside in isolated forest or
wilderness dwellings. Before this unwelcome, disagreeable, displeasing thing happens, let
me first make an effort for the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized, so that -- endowed with that
Dhamma -- I will live in peace even when the Sangha is split.
This is the fifth future danger that is just enough, when considered, for a monk --
heedful, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the
reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
These are the five future dangers that are just enough, when considered, for a monk --
heedful, ardent, and resolute -- to live for the attaining of the as-yet-unattained, the
reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
Future Dangers (3)
AN V.79
Monks, these five future dangers, unarisen at present, will arise in the future. Be
alert to them and, being alert, work to get rid of them. Which five?
There will be, in the course of the future, monks undeveloped in bodily conduct,
undeveloped in virtue, undeveloped in mind, undeveloped in discernment. They -- being
undeveloped in bodily conduct, undeveloped in virtue, undeveloped in mind, undeveloped in
discernment -- will give full ordination to others and will not be able to discipline them
in heightened virtue, heightened mind, heightened discernment. These too will then be
undeveloped in bodily conduct... virtue... mind... discernment. They -- being undeveloped
in bodily conduct... virtue... mind... discernment -- will give full ordination to still
others and will not be able to discipline them in heightened virtue, heightened mind,
heightened discernment. These too will then be undeveloped in bodily conduct... virtue...
mind... discernment. Thus from corrupt Dhamma comes corrupt discipline; from corrupt
discipline, corrupt Dhamma.
This, monks, is the first future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.
And again, there will be in the course of the future monks undeveloped in bodily
conduct, undeveloped in virtue, undeveloped in mind, undeveloped in discernment. They --
being undeveloped in bodily conduct, undeveloped in virtue, undeveloped in mind,
undeveloped in discernment -- will take on others as students and will not be able to
discipline them in heightened virtue, heightened mind, heightened discernment. These too
will then be undeveloped in bodily conduct... virtue... mind... discernment. They -- being
undeveloped in bodily conduct... virtue... mind... discernment -- will take on still
others as students and will not be able to discipline them in heightened virtue,
heightened mind, heightened discernment. These too will then be undeveloped in bodily
conduct... virtue... mind... discernment. Thus from corrupt Dhamma comes corrupt
discipline; from corrupt discipline, corrupt Dhamma.
This, monks, is the second future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.
And again, there will be in the course of the future monks undeveloped in bodily
conduct... virtue... mind... discernment. They -- being undeveloped in bodily conduct...
virtue... mind... discernment -- when giving a talk on higher Dhamma or a talk composed of
questions and answers, will fall into dark mental states without being aware of it. Thus
from corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma.
This, monks, is the third future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.
And again, there will be in the course of the future monks undeveloped in bodily
conduct... virtue... mind... discernment. They -- being undeveloped in bodily conduct...
virtue.... mind... discernment -- will not listen when discourses that are words of the
Tathagata -- deep, profound, transcendent, connected with the Void -- are being recited.
They will not lend ear, will not set their hearts on knowing them, will not regard these
teachings as worth grasping or mastering. But they will listen when discourses that are
literary works -- the works of poets, elegant in sound, elegant in rhetoric, the work of
outsiders, words of disciples -- are recited. They will lend ear and set their hearts on
knowing them. They will regard these teachings as worth grasping and mastering. Thus from
corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma.
This, monks, is the fourth future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.
And again, there will be in the course of the future monks undeveloped in bodily
conduct... virtue... mind... discernment. They -- being undeveloped in bodily conduct...
virtue... mind... discernment -- will become elders living in luxury, lethargic, foremost
in falling back, shirking the duties of solitude. They will not make an effort for the
attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization
of the as-yet-unrealized. They will become an example for later generations, who will
become luxurious in their living, lethargic, foremost in falling back, shirking the duties
of solitude, and who will not make an effort for the attaining of the as-yet-unattained,
the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. Thus from
corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma.
This, monks, is the fifth future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.
These, monks, are the five future dangers, unarisen at present, that will arise in the
future. Be alert to them and, being alert, work to get rid of them.
Future Dangers (4)
AN V.80
Monks, these five future dangers, unarisen at present, will arise in the future. Be
alert to them and, being alert, work to get rid of them. Which five?
There will be, in the course of the future, monks desirous of fine robes. They,
desirous of fine robes, will neglect the practice of wearing cast-off cloth; will neglect
isolated forest and wilderness dwellings; will move to towns, cities, and royal capitals,
taking up residence there. For the sake of a robe they will do many kinds of unseemly,
inappropriate things.
This, monks, is the first future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.
Furthermore, in the course of the future there will be monks desirous of fine food.
They, desirous of fine food, will neglect the practice of going for alms; will neglect
isolated forest and wilderness dwellings; will move to towns, cities, and royal capitals,
taking up residence there and searching out the tip-top tastes with the tip of the tongue.
For the sake of food they will do many kinds of unseemly, inappropriate things.
This, monks, is the second future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.
Furthermore, in the course of the future there will be monks desirous of fine lodgings.
They, desirous of fine lodgings, will neglect the practice of living in the wilds; will
neglect isolated forest and wilderness dwellings; will move to towns, cities, and royal
capitals, taking up residence there. For the sake of lodgings they will do many kinds of
unseemly, inappropriate things.
This, monks, is the third future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.
Furthermore, in the course of the future there will be monks who will live in close
association with nuns, female probationers, and female novices. As they interact with
nuns, female probationers, and female novices, they can be expected either to lead the
holy life dissatisfied or to fall into one of the grosser offenses, leaving the training,
returning to a lower way of life.
This, monks, is the fourth future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.
Furthermore, in the course of the future there will be monks who will live in close
association with monastery attendants and novices. As they interact with monastery
attendants and novices, they can be expected to live intent on storing up all kinds of
possessions and to stake out crops and fields. This is the fifth future danger...
This, monks, is the fifth future danger, unarisen at present, that will arise in the
future. Be alert to it and, being alert, work to get rid of it.
These, monks, are the five future dangers, unarisen at present, that will arise in the
future. Be alert to them and, being alert, work to get rid of them.