So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying near Cātumā in a myrobalan grove. ekaṁ samayaṁ bhagavā cātumāyaṁ viharati āmalakīvane.

Now at that time five hundred mendicants headed by Sāriputta and Moggallāna arrived at Cātumā to see the Buddha. Tena kho pana samayena sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni honti bhagavantaṁ dassanāya. And the visiting mendicants, while exchanging pleasantries with the resident mendicants, preparing their lodgings, and putting away their bowls and robes, made a colossal racket. Te ca āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṁ.

Then the Buddha said to Venerable Ānanda, Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “Ānanda, who’s making that colossal racket? You’d think it was fishermen hauling in a catch!” “ke panete, ānanda, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti?

And Ānanda told him what had happened. “Etāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni bhagavantaṁ dassanāya. Te āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti.

“Well then, Ānanda, in my name tell those mendicants that “Tenahānanda, mama vacanena te bhikkhū āmantehi: the teacher summons them.” ‘satthā āyasmante āmantetī’”ti.

“Yes, sir,” Ānanda replied. He went to those mendicants and said, “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “Venerables, the teacher summons you.” “satthā āyasmante āmantetī”ti.

“Yes, reverend,” replied those mendicants. Then they rose from their seats and went to the Buddha, bowed, and sat down to one side. The Buddha said to them: “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:

“Mendicants, what’s with that colossal racket? You’d think it was fishermen hauling in a catch!” “kiṁ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti?

And they told him what had happened. “Imāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni bhagavantaṁ dassanāya. Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti.

“Go away, mendicants, I dismiss you. You are not to stay in my presence.” “Gacchatha, bhikkhave, paṇāmemi vo, na vo mama santike vatthabban”ti.

“Yes, sir,” replied those mendicants. They rose from their seats, bowed, and respectfully circled the Buddha, keeping him on their right. They set their lodgings in order and left, taking their bowls and robes. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya pakkamiṁsu.

Now at that time the Sakyans of Cātumā were sitting together at the town hall on some business. Tena kho pana samayena cātumeyyakā sakyā santhāgāre sannipatitā honti kenacideva karaṇīyena. Seeing those mendicants coming off in the distance, Addasaṁsu kho cātumeyyakā sakyā te bhikkhū dūratova āgacchante; they went up to them and said, disvāna yena te bhikkhū tenupasaṅkamiṁsu; upasaṅkamitvā te bhikkhū etadavocuṁ: “Hello venerables, where are you going?” “handa kahaṁ pana tumhe āyasmanto gacchathā”ti?

“Good sirs, the mendicant Saṅgha has been dismissed by the Buddha.” “Bhagavatā kho, āvuso, bhikkhusaṅgho paṇāmito”ti.

“Well then, venerables, sit here for an hour. Hopefully we’ll be able to restore the Buddha’s confidence.” “Tenahāyasmanto muhuttaṁ nisīdatha, appeva nāma mayaṁ sakkuṇeyyāma bhagavantaṁ pasādetun”ti.

“Yes, respectable sirs,” replied the mendicants. “Evamāvuso”ti kho te bhikkhū cātumeyyakānaṁ sakyānaṁ paccassosuṁ.

Then the Sakyans of Cātumā went up to the Buddha, bowed, sat down to one side, and said to him: Atha kho cātumeyyakā sakyā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho cātumeyyakā sakyā bhagavantaṁ etadavocuṁ:

“May the Buddha be happy with the mendicant Saṅgha! “abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ; May the Buddha welcome the mendicant Saṅgha! abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ. May the Buddha support the mendicant Saṅgha now as he did in the past! Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṁ. There are mendicants here who are junior, recently gone forth, newly come to this teaching and training. Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ. If they don’t get to see the Buddha they may change and fall apart. Tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. If young seedlings don’t get water they may change and fall apart. Seyyathāpi, bhante, bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ siyā vipariṇāmo; In the same way, there are mendicants here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart. evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. If a young calf doesn’t see its mother it may change and fall apart. Seyyathāpi, bhante, vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ, siyā vipariṇāmo; In the same way, there are mendicants here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart. evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ apassantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. May the Buddha be happy with the mendicant Saṅgha! Abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ; May the Buddha welcome the mendicant Saṅgha! abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ. May the Buddha support the mendicant Saṅgha now as he did in the past!” Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghan”ti.

Then the divinity Sahampati knew the Buddha’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. He arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said: Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:

“May the Buddha be happy with the mendicant Saṅgha! “abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ; May the Buddha welcome the mendicant Saṅgha! abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ. May the Buddha support the mendicant Saṅgha now as he did in the past! Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṁ. There are mendicants here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart. Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. If young seedlings don’t get water they may change and fall apart. … Seyyathāpi, bhante, bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. If a young calf doesn’t see its mother it may change and fall apart. Seyyathāpi, bhante, vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ, siyā vipariṇāmo; In the same way, there are mendicants here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart. evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ apassantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. May the Buddha be happy with the mendicant Saṅgha! Abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ; May the Buddha welcome the mendicant Saṅgha! abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ. May the Buddha support the mendicant Saṅgha now as he did in the past!” Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghan”ti.

The Sakyans of Cātumā and the divinity Sahampati were able to restore the Buddha’s confidence with the similes of the seedlings and the calf. Asakkhiṁsu kho cātumeyyakā ca sakyā brahmā ca sahampati bhagavantaṁ pasādetuṁ bījūpamena ca taruṇūpamena ca.

Then Venerable Mahāmoggallāna addressed the mendicants, Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi: “Get up, reverends, and pick up your bowls and robes. “uṭṭhethāvuso, gaṇhatha pattacīvaraṁ. The Buddha’s confidence has been restored by the Sakyans of Cātumā and the divinity Sahampati with the similes of the seedlings and the calf.” Pasādito bhagavā cātumeyyakehi ca sakyehi brahmunā ca sahampatinā bījūpamena ca taruṇūpamena cā”ti.

“Yes, reverend,” replied those mendicants. Then they rose from their seats and, taking their bowls and robes, went to the Buddha, bowed, and sat down to one side. The Buddha said to Venerable Sāriputta, “Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paṭissutvā uṭṭhāyāsanā pattacīvaramādāya yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: “Sāriputta, what did you think when the mendicant Saṅgha was dismissed by me?” “kinti te, sāriputta, ahosi mayā bhikkhusaṅghe paṇāmite”ti?

“Sir, I thought this: “Evaṁ kho me, bhante, ahosi: ‘The Buddha has dismissed the mendicant Saṅgha. ‘bhagavatā bhikkhusaṅgho paṇāmito. Now he will remain passive, dwelling in blissful meditation in this life, and so will we.’” Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharissati, mayampi dāni appossukkā diṭṭhadhammasukhavihāramanuyuttā viharissāmā’”ti.

“Hold on, Sāriputta, hold on! Don’t you ever think such a thing again!” “Āgamehi tvaṁ, sāriputta, āgamehi tvaṁ, sāriputta, diṭṭhadhammasukhavihāran”ti.

Then the Buddha addressed Venerable Mahāmoggallāna, Atha kho bhagavā āyasmantaṁ mahāmoggallānaṁ āmantesi: “Moggallāna, what did you think when the mendicant Saṅgha was dismissed by me?” “kinti te, moggallāna, ahosi mayā bhikkhusaṅghe paṇāmite”ti?

“Sir, I thought this: “Evaṁ kho me, bhante, ahosi: ‘The Buddha has dismissed the mendicant Saṅgha. ‘bhagavatā bhikkhusaṅgho paṇāmito. Now he will remain passive, dwelling in blissful meditation in this life. Meanwhile, Venerable Sāriputta and I shall lead the mendicant Saṅgha.’” Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharissati, ahañca dāni āyasmā ca sāriputto bhikkhusaṅghaṁ pariharissāmā’”ti.

“Good, good, Moggallāna! “Sādhu sādhu, moggallāna. For either I should lead the mendicant Saṅgha, or else Sāriputta and Moggallāna.” Ahaṁ vā hi, moggallāna, bhikkhusaṅghaṁ parihareyyaṁ sāriputtamoggallānā vā”ti.

Then the Buddha said to the mendicants: Atha kho bhagavā bhikkhū āmantesi:

“Mendicants, when you go into the water you should anticipate four dangers. “cattārimāni, bhikkhave, bhayāni udakorohante pāṭikaṅkhitabbāni. What four? Katamāni cattāri? The dangers of waves, gharials, whirlpools, and sharks. Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ—These are the four dangers that you should anticipate when you go into the water. imāni, bhikkhave, cattāri bhayāni udakorohante pāṭikaṅkhitabbāni.

In the same way, an individual gone forth from the lay life to homelessness in this teaching and training should anticipate four dangers. Evameva kho, bhikkhave, cattārimāni bhayāni idhekacce puggale imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajite pāṭikaṅkhitabbāni. What four? Katamāni cattāri? The dangers of waves, gharials, whirlpools, and sharks. Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ.

And what, mendicants, is the danger of waves? Katamañca, bhikkhave, ūmibhayaṁ? It’s when a gentleman has gone forth out of faith from the lay life to homelessness, thinking: Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; Hopefully I can make an end to this entire mass of suffering.’ appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. When they’ve gone forth, their spiritual companions advise and instruct them: Tamenaṁ tathā pabbajitaṁ samānaṁ sabrahmacārī ovadanti, anusāsanti: ‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’ ‘evaṁ te abhikkamitabbaṁ, evaṁ te paṭikkamitabbaṁ, evaṁ te ālokitabbaṁ, evaṁ te vilokitabbaṁ, evaṁ te samiñjitabbaṁ, evaṁ te pasāritabbaṁ, evaṁ te saṅghāṭipattacīvaraṁ dhāretabban’ti. They think: Tassa evaṁ hoti: ‘Formerly, as laypeople, we advised and instructed others. ‘mayaṁ kho pubbe agāriyabhūtā samānā aññe ovadāma, anusāsāma. And now these mendicants—who you’d think were our children or grandchildren—imagine they can advise and instruct us!’ Ime panamhākaṁ puttamattā maññe, nattamattā maññe, amhe ovaditabbaṁ anusāsitabbaṁ maññantī’ti. They resign the training and return to a lesser life. So sikkhaṁ paccakkhāya hīnāyāvattati. This is called a mendicant who resigns the training and returns to a lesser life for fear of the danger of waves. Ayaṁ vuccati, bhikkhave, ūmibhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. ‘Danger of waves’ is a term for anger and distress. ‘Ūmibhayan’ti kho, bhikkhave, kodhupāyāsassetaṁ adhivacanaṁ.

And what, mendicants, is the danger of gharials? Katamañca, bhikkhave, kumbhīlabhayaṁ? It’s when a gentleman has gone forth out of faith from the lay life to homelessness, thinking: Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; Hopefully I can make an end to this entire mass of suffering.’ appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. When they’ve gone forth, their spiritual companions advise and instruct them: Tamenaṁ tathā pabbajitaṁ samānaṁ sabrahmacārī ovadanti anusāsanti: ‘You may eat, consume, taste, and drink these things, but not those. You may eat what’s allowable, but not what’s unallowable. You may eat at the right time, but not at the wrong time.’ ‘idaṁ te khāditabbaṁ, idaṁ te na khāditabbaṁ; idaṁ te bhuñjitabbaṁ, idaṁ te na bhuñjitabbaṁ; idaṁ te sāyitabbaṁ, idaṁ te na sāyitabbaṁ; idaṁ te pātabbaṁ, idaṁ te na pātabbaṁ; kappiyaṁ te khāditabbaṁ, akappiyaṁ te na khāditabbaṁ; kappiyaṁ te bhuñjitabbaṁ, akappiyaṁ te na bhuñjitabbaṁ; kappiyaṁ te sāyitabbaṁ, akappiyaṁ te na sāyitabbaṁ; kappiyaṁ te pātabbaṁ, akappiyaṁ te na pātabbaṁ; kāle te khāditabbaṁ, vikāle te na khāditabbaṁ; kāle te bhuñjitabbaṁ, vikāle te na bhuñjitabbaṁ; kāle te sāyitabbaṁ, vikāle te na sāyitabbaṁ; kāle te pātabbaṁ, vikāle te na pātabban’ti. They think: ‘Formerly, as laypeople, we used to eat, consume, taste, and drink what we wanted, not what we didn’t want. Tassa evaṁ hoti: ‘mayaṁ kho pubbe agāriyabhūtā samānā yaṁ icchāma taṁ khādāma, yaṁ na icchāma na taṁ khādāma; yaṁ icchāma taṁ bhuñjāma, yaṁ na icchāma na taṁ bhuñjāma; yaṁ icchāma taṁ sāyāma, yaṁ na icchāma na taṁ sāyāma; yaṁ icchāma taṁ pivāma, yaṁ na icchāma na taṁ pivāma; We ate and drank both allowable and unallowable things, at the right time and the wrong time. kappiyampi khādāma, akappiyampi khādāma; kappiyampi bhuñjāma, akappiyampi bhuñjāma; kappiyampi sāyāma, akappiyampi sāyāma; kappiyampi pivāma, akappiyampi pivāma; kālepi khādāma, vikālepi khādāma; kālepi bhuñjāma vikālepi bhuñjāma; kālepi sāyāma, vikālepi sāyāma; kālepi pivāma, vikālepi pivāma. And these faithful householders give us delicious fresh and cooked foods at the wrong time of day. But these guys imagine they can gag our mouths!’ Yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tatthapime mukhāvaraṇaṁ maññe karontī’ti. They resign the training and return to a lesser life. So sikkhaṁ paccakkhāya hīnāyāvattati. This is called one who disavows the training and returns to a lesser life because they’re afraid of the danger of gharials. Ayaṁ vuccati, bhikkhave, kumbhīlabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. ‘Danger of gharials’ is a term for gluttony. ‘Kumbhīlabhayan’ti kho, bhikkhave, odarikattassetaṁ adhivacanaṁ.

And what, mendicants, is the danger of whirlpools? Katamañca, bhikkhave, āvaṭṭabhayaṁ? It’s when a gentleman has gone forth out of faith from the lay life to homelessness, thinking: Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; Hopefully I can make an end to this entire mass of suffering.’ appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati. There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṁvutehi indriyehi so tattha passati gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ. They think: Tassa evaṁ hoti: ‘Formerly, as laypeople, we amused ourselves, supplied and provided with the five kinds of sensual stimulation. ‘mayaṁ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā. And it’s true that my family is wealthy. Saṁvijjanti kho pana me kule bhogā. I can both enjoy my wealth and make merit.’ Sakkā bhoge ca bhuñjituṁ puññāni ca kātun’ti. They resign the training and return to a lesser life. So sikkhaṁ paccakkhāya hīnāyāvattati. This is called one who disavows the training and returns to a lesser life for fear of the danger of whirlpools. Ayaṁ vuccati, bhikkhave, āvaṭṭabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. ‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation. ‘Āvaṭṭabhayan’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.

And what, mendicants, is the danger of sharks? Katamañca, bhikkhave, susukābhayaṁ? It’s when a gentleman has gone forth out of faith from the lay life to homelessness, thinking: Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; Hopefully I can make an end to this entire mass of suffering.’ appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati. There they see a lady scantily clad, with revealing clothes. Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṁvutehi indriyehi so tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. Lust infects their mind, Tassa mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. so they resign the training and return to a lesser life. So rāgānuddhaṁsena cittena sikkhaṁ paccakkhāya hīnāyāvattati. This is called one who disavows the training and returns to a lesser life for fear of the danger of sharks. Ayaṁ vuccati, bhikkhave, susukābhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. ‘Danger of sharks’ is a term for ladies. ‘Susukābhayan’ti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ.

These are the four dangers that an individual who gone forth from the lay life to homelessness in this teaching and training should anticipate.” Imāni kho, bhikkhave, cattāri bhayāni, idhekacce puggale imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajite pāṭikaṅkhitabbānī”ti.

That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants approved what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.