Future Perils (2nd)

“Mendicants, seeing these five future perils is quite enough for a mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.What five?

“Pañcimāni, bhikkhave, anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Katamāni pañca?

“Mendicants, seeing these five future perils is quite enough for a mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.“Pañcimāni, bhikkhave, anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. What five?Katamāni pañca?

A mendicant reflects:‘Currently I’m a youth, young, with pristine black hair, blessed with youth, in the prime of life.But there will come a time when this body is struck with old age.When you’re old, overcome by old age, it’s not easy to focus on the instructions of the BuddhasBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario, and it’s not easy to frequent remote lodgings in the wilderness and the forest.Before that unlikable, undesirable, and disagreeable thing happens,I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though I’m old.’This is the first future peril …

Idha, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘ahaṁ kho etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. Hoti kho pana so samayo yaṁ imaṁ kāyaṁ jarā phusati. Jiṇṇena kho pana jarāya abhibhūtena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato jiṇṇakopi phāsuṁ viharissāmī’ti. *paṭikacceva → paṭigacceva (bj) | phāsuṁ → phāsu (pts1ed, mr)Idaṁ, bhikkhave, paṭhamaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

A mendicant reflects:Idha, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘Currently I’m a youth, young, with pristine black hair, blessed with youth, in the prime of life.‘ahaṁ kho etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. But there will come a time when this body is struck with old age.Hoti kho pana so samayo yaṁ imaṁ kāyaṁ jarā phusati. When you’re old, overcome by old age, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.Jiṇṇena kho pana jarāya abhibhūtena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. Before that unlikable, undesirable, and disagreeable thing happens,Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though I’m old.’handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato jiṇṇakopi phāsuṁ viharissāmī’ti. *paṭikacceva → paṭigacceva (bj) | phāsuṁ → phāsu (pts1ed, mr)This is the first future peril …Idaṁ, bhikkhave, paṭhamaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

Furthermore, a mendicant reflects:‘Currently, I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.But there will come a time when this body is struck with sickness.When you’re sick, overcome by sickness, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.Before that unlikable, undesirable, and disagreeable thing happens,I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though I’m sick.’This is the second future peril …

Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘ahaṁ kho etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Hoti kho pana so samayo yaṁ imaṁ kāyaṁ byādhi phusati. Byādhitena kho pana byādhinā abhibhūtena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. *byādhinā abhibhūtena → byādhābhibhūtena (bj, mr); vyādhābhibhūtena (pts1ed)Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato byādhitopi phāsuṁ viharissāmī’ti. Idaṁ, bhikkhave, dutiyaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

Furthermore, a mendicant reflects:Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘Currently, I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.‘ahaṁ kho etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. But there will come a time when this body is struck with sickness.Hoti kho pana so samayo yaṁ imaṁ kāyaṁ byādhi phusati. When you’re sick, overcome by sickness, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.Byādhitena kho pana byādhinā abhibhūtena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. *byādhinā abhibhūtena → byādhābhibhūtena (bj, mr); vyādhābhibhūtena (pts1ed)Before that unlikable, undesirable, and disagreeable thing happens,Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though I’m sick.’handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato byādhitopi phāsuṁ viharissāmī’ti. This is the second future peril …Idaṁ, bhikkhave, dutiyaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

Furthermore, a mendicant reflects:‘Currently, there’s plenty of food, a good harvest, so it’s easy to get almsfood, and easy to keep going by collecting alms.But there will come a time of famine, a bad harvest, when it’s hard to get almsfood, and not easy to keep going by collecting alms.In a time of famine, people move to where there’s plenty of food,where they live crowded and cramped together.When you live crowded and cramped together, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.Before that unlikable, undesirable, and disagreeable thing happens,I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though there’s a famine.’This is the third future peril …

Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘etarahi kho subhikkhaṁ susassaṁ sulabhapiṇḍaṁ, sukaraṁ uñchena paggahena yāpetuṁ. Hoti kho pana so samayo yaṁ dubbhikkhaṁ hoti dussassaṁ dullabhapiṇḍaṁ, na sukaraṁ uñchena paggahena yāpetuṁ. Dubbhikkhe kho pana manussā yena subhikkhaṁ tena saṅkamanti. *tena saṅkamanti → tenupasaṅkamanti (mr)Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro. Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato dubbhikkhepi phāsu viharissāmī’ti. Idaṁ, bhikkhave, tatiyaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

Furthermore, a mendicant reflects:Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘Currently, there’s plenty of food, a good harvest, so it’s easy to get almsfood, and easy to keep going by collecting alms.‘etarahi kho subhikkhaṁ susassaṁ sulabhapiṇḍaṁ, sukaraṁ uñchena paggahena yāpetuṁ. But there will come a time of famine, a bad harvest, when it’s hard to get almsfood, and not easy to keep going by collecting alms.Hoti kho pana so samayo yaṁ dubbhikkhaṁ hoti dussassaṁ dullabhapiṇḍaṁ, na sukaraṁ uñchena paggahena yāpetuṁ. In a time of famine, people move to where there’s plenty of food,Dubbhikkhe kho pana manussā yena subhikkhaṁ tena saṅkamanti. *tena saṅkamanti → tenupasaṅkamanti (mr)where they live crowded and cramped together.Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro. When you live crowded and cramped together, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. Before that unlikable, undesirable, and disagreeable thing happens,Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though there’s a famine.’handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato dubbhikkhepi phāsu viharissāmī’ti. This is the third future peril …Idaṁ, bhikkhave, tatiyaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

Furthermore, a mendicant reflects:‘Currently, people live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes.But there will come a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere.In a time of peril, people move to where there’s sanctuary,where they live crowded and cramped together.When you live crowded and cramped together, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.Before that unlikable, undesirable, and disagreeable thing happens,I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even in a time of peril.’This is the fourth future peril …

Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘etarahi kho manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti. Hoti kho pana so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti. Bhaye kho pana sati manussā yena khemaṁ tena saṅkamanti. Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro. Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato bhayepi phāsuṁ viharissāmī’ti. Idaṁ, bhikkhave, catutthaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

Furthermore, a mendicant reflects:Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘Currently, people live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes.‘etarahi kho manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti. But there will come a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere.Hoti kho pana so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti. In a time of peril, people move to where there’s sanctuary,Bhaye kho pana sati manussā yena khemaṁ tena saṅkamanti. where they live crowded and cramped together.Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro. When you live crowded and cramped together, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. Before that unlikable, undesirable, and disagreeable thing happens,Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even in a time of peril.’handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato bhayepi phāsuṁ viharissāmī’ti. This is the fourth future peril …Idaṁ, bhikkhave, catutthaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

Furthermore, a mendicant reflects:‘Currently, the SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario lives comfortably, in harmony, appreciating each other, without dispute, with one recitation.But there will come a time of schism in the Saṅgha.When there is schism in the Saṅgha, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.Before that unlikable, undesirable, and disagreeable thing happens,I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though there’s schism in the Saṅgha.’This is the fifth future peril …

Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘etarahi kho saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati. Hoti kho pana so samayo yaṁ saṅgho bhijjati. Saṅghe kho pana bhinne na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato bhinnepi saṅghe phāsuṁ viharissāmī’ti. Idaṁ, bhikkhave, pañcamaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

Furthermore, a mendicant reflects:Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘Currently, the Saṅgha lives comfortably, in harmony, appreciating each other, without dispute, with one recitation.‘etarahi kho saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati. But there will come a time of schism in the Saṅgha.Hoti kho pana so samayo yaṁ saṅgho bhijjati. When there is schism in the Saṅgha, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.Saṅghe kho pana bhinne na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. Before that unlikable, undesirable, and disagreeable thing happens,Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though there’s schism in the Saṅgha.’handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato bhinnepi saṅghe phāsuṁ viharissāmī’ti. This is the fifth future peril …Idaṁ, bhikkhave, pañcamaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.