[911] **How many dangers are there in the world?** *How many*: how many, how much, to what extent, how numerous. *Dangers (parissaya)*: there are two kinds of dangers — manifest dangers and concealed dangers.
Which are the manifest dangers? Lions, tigers, leopards, bears, hyenas, wolves, cattle and buffaloes, elephants, snakes, scorpions, centipedes; or there might be thieves, or violent men who have committed a crime or who have not yet committed one; eye disease, ear disease, nose disease, tongue disease, disease of the body, disease of the head, disease of the ear, disease of the mouth, disease of the teeth, cough, asthma, catarrh, burning fever, fever, stomach ailment, fainting, dysentery, gripes, cholera, leprosy, boils, eczema, consumption, epilepsy, ringworm, itch, scab, chapping, scabies, disease of the blood, disease of the bile, diabetes, haemorrhoids, pustules, fistula; illnesses originating from bile, illnesses originating from phlegm, illnesses originating from wind, illnesses arising from their combination, illnesses born of the change of seasons, illnesses born of improper care, illnesses produced by assault, illnesses born of the ripening of kamma; cold, heat, hunger, thirst, defecation, urination, contact with gadflies, mosquitoes, wind, sun, and creeping creatures — and the like: these are called manifest dangers.
Which are the concealed dangers? Misconduct of body, misconduct of speech, misconduct of mind; 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, hostility, denigration, insolence, envy, avarice, deceit, hypocrisy, obstinacy, presumption, conceit, arrogance, vanity, heedlessness; all defilements (kilesa), all misconduct, all distress, all fevers, all torments, all unwholesome volitional formations (abhisaṅkhāra): these are called concealed dangers.
*Dangers*: in what sense are they dangers? "They overwhelm" — thus they are dangers. "They lead to decline" — thus they are dangers. "They lurk there" — thus they are dangers.
How are they dangers in the sense that "they overwhelm"? Those dangers overcome, overwhelm, overpower, engulf, exhaust, and crush that person. Thus they are dangers in the sense that "they overwhelm."
How are they dangers in the sense that "they lead to decline"? Those dangers lead to the decline and obstruction of wholesome states. Of which wholesome states? Of right practice, of conforming practice, of unopposed practice, of practice in accordance with the goal, of practice of the Dhamma in accordance with the Dhamma; of the fulfilment of the virtues, of guarding the doors of the sense faculties, of moderation in eating, of devotion to wakefulness; of mindfulness and clear comprehension; of devotion to the development of the four establishments of mindfulness (satipaṭṭhāna), of the four right strivings, of the four bases of spiritual power, of the five faculties, of the five powers, of the seven factors of awakening (bojjhaṅga), of the noble eightfold path — they lead to the decline and obstruction of these wholesome states. Thus they are dangers in the sense that "they lead to decline."
How are they dangers in the sense that "they lurk there"? Those evil, unwholesome states arise right there, having the personal existence (attabhāva) as their support. Just as creatures that dwell in a hole lie in the hole, creatures that dwell in water lie in the water, creatures that dwell in a forest lie in the forest, creatures that dwell in a tree lie in the tree — even so those evil, unwholesome states arise right there, having the personal existence as their support. Thus too they are dangers in the sense that "they lurk there."
For this has been said by the Blessed One: "Bhikkhus, a bhikkhu who dwells with a resident pupil (sāntevāsika) and who dwells with a teacher (sācariyaka) dwells in suffering, not in comfort. And how, bhikkhus, does a bhikkhu who dwells with a resident pupil and who dwells with a teacher dwell in suffering, not in comfort? 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. They dwell within him; since evil, unwholesome states dwell within him, therefore he is called 'one dwelling with a resident pupil.' They assail him; since evil, unwholesome states assail him, therefore he is called 'one dwelling with a teacher.' Further, bhikkhus, when a bhikkhu has heard a sound with the ear, smelled an odour with the nose, savoured a taste 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. They dwell within him; since evil, unwholesome states dwell within him, therefore he is called 'one dwelling with a resident pupil.' They assail him; since evil, unwholesome states assail him, therefore he is called 'one dwelling with a teacher.' Thus indeed, bhikkhus, a bhikkhu who dwells with a resident pupil and who dwells with a teacher dwells in suffering, not in comfort." Thus too they are dangers in the sense that "they lurk there."
For this has been said by the Blessed One: "Bhikkhus, there are these three inner stains, inner enemies, inner foes, inner murderers, inner adversaries. Which three? Greed, bhikkhus, is an inner stain, an inner enemy, an inner foe, an inner murderer, an inner adversary. Hatred, bhikkhus, is an inner stain, an inner enemy, an inner foe, an inner murderer, an inner adversary. Delusion, bhikkhus, is an inner stain, an inner enemy, an inner foe, an inner murderer, an inner adversary. These, bhikkhus, are the three inner stains, inner enemies, inner foes, inner murderers, inner adversaries.
Greed is a generator of harm; greed is an agitator of the mind (citta);
the peril born from within — people do not understand it.
The greedy one does not know the good; the greedy one does not see the Dhamma;
blinding darkness then prevails, when greed overwhelms a person.
Hatred is a generator of harm; hatred is an agitator of the mind;
the peril born from within — people do not understand it.
The angry one does not know the good; the angry one does not see the Dhamma;
blinding darkness then prevails, when anger overwhelms a person.
Delusion is a generator of harm; delusion is an agitator of the mind;
the peril born from within — people do not understand it.
The deluded one does not know the good; the deluded one does not see the Dhamma;
blinding darkness then prevails, when delusion overwhelms a person."
Thus too they are dangers in the sense that "they lurk there."
For this has been said by the Blessed One: "Great king, there are three things which, arising within a man, arise for his harm, for his suffering (dukkha), for his dwelling in discomfort. Which three? Greed, great king, is a thing which, arising within a man, arises for his harm, for his suffering, for his dwelling in discomfort. Hatred, great king, is a thing which, arising within a man, arises for his harm, for his suffering, for his dwelling in discomfort. Delusion, great king, is a thing which, arising within a man, arises for his harm, for his suffering, for his dwelling in discomfort. These, great king, are the three things which, arising within a man, 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 fruiting injures the bamboo."
Thus too they are dangers in the sense that "they lurk there."
For this has been said by the Blessed One:
"Lust and hatred have their origin here;
discontent, delight, and terror are born from this;
arising from this, the mind's thoughts
toss one about, as boys toss up a crow."
Thus too they are dangers in the sense that "they lurk there." **In the world**: in the world of human beings. Hence, "How many dangers are there in the world?"
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.