[22] **"Perils crush him"** (maddante naṃ parissayā): **Perils** (parissaya): there are two kinds of perils — manifest perils and concealed perils.
What are the manifest perils? Lions, tigers, leopards, bears and hyenas, wolves, cattle and buffaloes, elephants, snakes, scorpions, centipedes; or there might be thieves, or ruffians who have committed a crime or have not yet committed one; and eye-disease, ear-disease, nose-disease, tongue-disease, body-disease, head-disease, disease of the outer ear, mouth-disease, tooth-disease; cough, asthma, catarrh, pyrexia, fever; belly-disease, fainting, dysentery, gripes, cholera; leprosy, boils, eczema, consumption, epilepsy; ringworm, itch, scabs, pox, scabies; disorders of the blood, disorders of the bile, diabetes, hemorrhoids, pustules, fistula; illnesses originating from bile, illnesses originating from phlegm, illnesses originating from wind, illnesses arising from a combination of humors, illnesses born of change of season, illnesses born of improper care, illnesses produced by assault (opakkamika), illnesses born of the ripening of kamma; cold, heat, hunger, thirst, defecation, urination; contact with gadflies, mosquitoes, wind, sun, and creeping creatures — these are called manifest perils.
What are the concealed perils? Bodily misconduct, verbal misconduct, mental misconduct; the hindrance (nīvaraṇa) of sensual desire, the hindrance of ill will, the hindrance of dullness and drowsiness, the hindrance of restlessness and remorse, the hindrance of doubt; lust (rāga), hatred, delusion; anger, resentment, denigration, domineering, envy, avarice, deceit, hypocrisy, obstinacy, presumption, conceit, arrogance, vanity, heedlessness; all defilements, all misconduct, all distress, all fevers, all torments, all unwholesome volitional formations — these are called concealed perils.
**Perils**: in what sense are they perils? They overwhelm — thus they are perils. They lead to decline — thus they are perils. They lodge therein — thus they are perils.
How is it that "they overwhelm — thus they are perils"? Those perils master that person, overwhelm him, overpower him, submerge him, consume him, crush him. Thus "they overwhelm — thus they are perils."
How is it that "they lead to decline — thus they are perils"? Those perils lead to the decline of, and obstruction to, wholesome states. Of which wholesome states? Right practice, conforming practice, unopposed practice, practice in accordance with the goal, practice of the Dhamma in accordance with the Dhamma; the fulfilment of virtue; the guarding of the doors of the sense faculties; moderation in eating; devotion to wakefulness; mindfulness and clear comprehension; devotion to developing the four establishments of mindfulness (satipaṭṭhāna); devotion to developing the four right strivings; devotion to developing the four bases of spiritual power; devotion to developing the five faculties; devotion to developing the five powers; devotion to developing the seven factors of awakening (bojjhaṅga); devotion to developing the noble eightfold path — they lead to the decline of, and obstruction to, these wholesome states. Thus "they lead to decline — thus they are perils."
How is it that "they lodge therein — thus they are perils"? Therein those evil, unwholesome states arise, dependent upon this personal existence. Just as creatures that dwell in a hole lie in a hole, creatures that dwell in water lie in water, creatures that dwell in a forest lie in a forest, creatures that dwell in a tree lie in a tree, even so those evil, unwholesome states arise therein, dependent upon this personal existence. Thus too, "they lodge therein — thus they are perils."
For this was said by the Blessed One: "Bhikkhus, a bhikkhu who dwells with a pupil (sāntevāsika) and dwells with a teacher (sācariyaka) dwells in suffering, not at ease. And how, bhikkhus, does a bhikkhu who dwells with a pupil and dwells with a teacher dwell in suffering, not at ease? Here, bhikkhus, when a bhikkhu has seen a form with the eye, there arise in him evil, unwholesome states, memories and intentions connected with the fetters. These dwell within him; evil, unwholesome states flow along within him — therefore he is called 'one who dwells with a pupil.' Those evil, unwholesome states assail him — therefore he is called 'one who dwells with a teacher.' Further, bhikkhus, when a bhikkhu has heard a sound with the ear, smelt an odor with the nose, tasted a flavor with the tongue, touched a tangible with the body, cognized a dhamma with the mind, there arise in him evil, unwholesome states, memories and intentions connected with the fetters. These dwell within him; evil, unwholesome states flow along within him — therefore he is called 'one who dwells with a pupil.' Those evil, unwholesome states assail him — therefore he is called 'one who dwells with a teacher.' Thus indeed, bhikkhus, a bhikkhu who dwells with a pupil and dwells with a teacher dwells in suffering, not at ease." Thus too, "they lodge therein — thus they are perils."
For this was said by the Blessed One: "Bhikkhus, there are these three inner stains, inner foes, inner enemies, inner murderers, inner adversaries. What three? Greed, bhikkhus, is an inner stain, an inner foe, an inner enemy, an inner murderer, an inner adversary. Hatred, bhikkhus, is an inner stain, an inner foe, an inner enemy, an inner murderer, an inner adversary. Delusion, bhikkhus, is an inner stain, an inner foe, an inner enemy, an inner murderer, an inner adversary. These, bhikkhus, are the three inner stains, inner foes, inner enemies, inner murderers, inner adversaries."
Greed is a producer of harm; greed is an agitator of the mind;
a danger born from within — that, people do not understand.
A greedy man does not know the good; a greedy man does not see the Dhamma;
there is blinding darkness then, when greed overcomes a man.
Hatred is a producer of harm; hatred is an agitator of the mind;
a danger born from within — that, people do not understand.
An angry man does not know the good; an angry man does not see the Dhamma;
there is blinding darkness then, when anger overcomes a man.
Delusion is a producer of harm; delusion is an agitator of the mind;
a danger born from within — that, people do not understand.
A deluded man does not know the good; a deluded man does not see the Dhamma;
there is blinding darkness then, when delusion overcomes a man.
Thus too, "they lodge therein — thus they are perils."
For this was said by the Blessed One: "Great king, there are three things which, arising within a person, arise for his harm, for his suffering, for his dwelling in discomfort. What three? Greed, great king, is a thing which, arising within a person, arises for his harm, for his suffering, for his dwelling in discomfort. Hatred, great king, is a thing which, arising within a person, arises for his harm, for his suffering, for his dwelling in discomfort. Delusion, great king, is a thing which, arising within a person, arises for his harm, for his suffering, for his dwelling in discomfort. These, great king, are the three things which, arising within a person, arise for his harm, for his suffering, for his dwelling in discomfort."
Greed and hatred and delusion,
arisen from within oneself,
injure the person of evil mind,
as its own fruit injures the bamboo.
Thus too, "they lodge therein — thus they are perils."
For this was said by the Blessed One:
Lust and hatred have their source here;
discontent, delight, and horripilation are born from this;
arising from this, the mind's thoughts
toss one up, as boys toss up a crow.
Thus too, "they lodge therein — thus they are perils."
**"Perils crush him"**: those perils master that person, overwhelm him, overpower him, submerge him, consume him, crush him — therefore, "perils crush him."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.