[692] **Enduring dangers, fearless**: *Dangers* (parissayā) — there are two kinds of dangers: manifest dangers and concealed dangers.
What are the manifest dangers? Lions, tigers, leopards, bears and hyenas, wolves, oxen and buffaloes, elephants; snakes, scorpions, centipedes; robbers, or ruffians who have committed a crime or have not yet committed one; disease of the eye, disease of the ear, disease of the nose, disease of the tongue, 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, disease of the belly, fainting, dysentery, gripes, cholera; leprosy, boils, vitiligo, consumption, epilepsy; ringworm, itching, scabs, nail-lesions, scabies; disorders of the blood and 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 the humors], illnesses born of the change of seasons, illnesses born of improper care, illnesses caused by assault, illnesses born of the ripening of kamma; cold, heat, hunger, thirst, defecation, urination; the contact of gadflies, mosquitoes, wind, sun, and creeping things — these are called manifest dangers.
What are the concealed dangers? 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, hostility, denigration, domineering, envy, avarice, deceit, hypocrisy, obstinacy, contentiousness, conceit, arrogance, vanity, negligence; all defilements (kilesa), all misconduct, all distresses, all fevers [of passion], all torments, all unwholesome volitional formations (akusalābhisaṅkhārā) — 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 make their abode there — thus they are dangers.
How are they dangers in that they overwhelm? Those dangers conquer that person, overwhelm him, master him, overspread him, exhaust him, and oppress him. Thus they are dangers in that they overwhelm.
How are they dangers in that they lead to decline? Those dangers lead to the obstruction and decline of wholesome states. Of which wholesome states? They lead to the obstruction and decline of these wholesome states: the right practice, the practice in conformity, the practice without opposition, the practice conducive to the goal, the practice in accordance with the Dhamma; the fulfilling of the virtues; the guarding of the doors of the sense faculties; moderation in eating; devotion to wakefulness; mindfulness and clear comprehension; devotion to the development of the four establishments of mindfulness (satipaṭṭhāna), the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening (bojjhaṅga), and the noble eightfold path (magga). Thus they are dangers in that they lead to decline.
How are they dangers in that they make their abode there? There those evil, unwholesome states arise, dependent upon the personal existence (attabhāva). Just as creatures whose abode is a hole lie in the hole, creatures whose abode is the water lie in the water, creatures whose abode is the forest lie in the forest, and creatures whose abode is a tree lie in the tree, even so those evil, unwholesome states arise there, dependent upon the personal existence. Thus they are dangers in that they make their abode there.
For this was said by the Blessed One: "Bhikkhus, a bhikkhu who dwells with a pupil, who dwells with a teacher, dwells in suffering (dukkha), not at ease. And how, bhikkhus, does a bhikkhu who dwells with a pupil dwell in suffering, not at ease? Here, bhikkhus, when a bhikkhu has seen a form with the eye, there arise in him those evil, unwholesome states — memories and intentions connected with the fetters (saññojanīyā). They dwell within him. Since evil, unwholesome states flow on within him, therefore he is called 'one who dwells with a pupil.' Since those evil, unwholesome states beset him, therefore he is called 'one who dwells with a teacher.' Further, bhikkhus, when a bhikkhu has heard a sound with the ear, smelled an odor with the nose, tasted a flavor with the tongue, touched a tangible with the body, or cognized a dhamma with the mind, there arise in him those evil, unwholesome states — memories and intentions connected with the fetters. They dwell within him. Since evil, unwholesome states flow on within him, therefore he is called 'one who dwells with a pupil.' Since those evil, unwholesome states beset him, therefore he is called 'one who dwells with a teacher.' Thus indeed, bhikkhus, a bhikkhu who dwells with a pupil, who dwells with a teacher, dwells in suffering, not at ease." Thus too they are dangers in that they make their abode there.
For this was said by the Blessed One: "Bhikkhus, there are these three inner stains, inner enemies, inner foes, inner murderers, inner adversaries. What three? Greed, bhikkhus, is an inner stain, an inner enemy, an inner foe, an inner murderer, an inner adversary. Hatred, bhikkhus, … 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 breeder of harm; greed is an agitator of the mind (citta);
the peril born from within — that, people do not understand.
The greedy one does not know the good; the greedy one does not see the Dhamma;
blinding darkness then prevails, when greed overcomes a man.
Hatred is a breeder of harm; hatred is an agitator of the mind;
the peril born from within — that, people do not understand.
The hating one does not know the good; the hating one does not see the Dhamma;
blinding darkness then prevails, when hatred overcomes a man.
Delusion is a breeder of harm; delusion is an agitator of the mind;
the peril born from within — that, people do not understand.
The deluded one does not know the good; the deluded one does not see the Dhamma;
blinding darkness then prevails, when delusion overcomes a man.
Thus too they are dangers in that they make their abode there.
For this was said by the Blessed One: "There are, great king, three things that make for danger which, arising within, arise for one's harm, for suffering, for dwelling ill at ease. What three? Greed, great king, is a thing that makes for danger which, arising within, arises for one's harm, for suffering, for dwelling ill at ease. Hatred, great king, … Delusion, great king, is a thing that makes for danger which, arising within, arises for one's harm, for suffering, for dwelling ill at ease. These, great king, are the three things that make for danger which, arising within, arise for one's harm, for suffering, for dwelling ill at ease."
Greed and hatred and delusion, sprung up from oneself,
injure the man of evil mind, as its own fruiting [injures] the bamboo.
Thus too they are dangers in that they make their abode there.
For this was said by the Blessed One:
Lust and hatred and delusion have their source here;
discontent, delight, and horripilation are born here;
arising from here, the thoughts of the mind
toss [one] up, as boys toss up a crow.
Thus too they are dangers in that they make their abode there.
**Enduring dangers**: he has endured the dangers — not bound [by them], he has overwhelmed, crushed, and destroyed them; therefore, "enduring dangers." **Fearless**: that Paccekasambuddha is unafraid, fearless, untrembling, not given to flight; he dwells with fear and dread abandoned, with horripilation gone; therefore, "enduring dangers, fearless." One should wander alone, like the horn of a rhinoceros. Therefore that Paccekasambuddha said:
Being at home in the four quarters, unrepelled,
content with whatever comes,
enduring dangers, fearless,
one should wander alone, like the horn of a rhinoceros.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.