211 (1) One Who Insults
“Bhikkhus, when a bhikkhu is one who insults and disparages his fellow monks, a reviler of the noble ones, five dangers can be expected for him. What five? (1) He either commits a pārājika and cuts off the outlet,1219 or (2) commits a certain defiled offense,1220 or (3) contracts a severe illness. (4) He dies confused. (5) With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. When a bhikkhu is one who insults and disparages his fellow monks, a reviler of the noble ones, these five dangers can be expected for him.”
212 (2) Arguments
“Bhikkhus, when a bhikkhu is a maker of arguments, quarrels, disputes, contentious talk, and disciplinary issues in the Saṅgha, five dangers can be expected for him. What five? (1) He does not achieve what he has not yet achieved; (2) he falls away from what he has achieved; (3) a bad report circulates about him; (4) he dies confused; and (5) with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. When a bhikkhu is a maker of arguments, quarrels, disputes, contentious talk, and disciplinary issues in the Saṅgha, these five dangers can be expected for him.”
213 (3) Virtuous Behavior
“Bhikkhus, there are these five dangers for an immoral person because of his deficiency in virtuous behavior. What five?
(1) “Here, an immoral person deficient in virtuous behavior loses much wealth because of heedlessness. This is the first danger for an immoral person because of his deficiency in virtuous behavior.
(2) “Again, a bad report circulates about an immoral person deficient in virtuous behavior. This is the second danger…. [253]
(3) “Again, whatever assembly an immoral person deficient in virtuous behavior approaches—whether of khattiyas, brahmins, householders, or ascetics—he approaches it timid and disconcerted. This is the third danger….
(4) “Again, an immoral person deficient in virtuous behavior dies confused. This is the fourth danger….
(5) “Again, with the breakup of the body, after death, an immoral person deficient in virtuous behavior is reborn in the plane of misery, in a bad destination, in the lower world, in hell. This is the fifth danger….
“These are the five dangers for an immoral person because of his deficiency in virtuous behavior.
“Bhikkhus, there are these five benefits for a virtuous person because of his accomplishment in virtuous behavior. What five?
(1) “Here, a virtuous person accomplished in virtuous behavior accumulates much wealth because of heedfulness. This is the first benefit for a virtuous person because of his accomplishment in virtuous behavior.
(2) “Again, a virtuous person accomplished in virtuous behavior acquires a good reputation. This is the second benefit….
(3) “Again, whatever assembly a virtuous person accomplished in virtuous behavior approaches—whether of khattiyas, brahmins, householders, or ascetics—he approaches it confidently and composed. This is the third benefit….
(4) “Again, a virtuous person accomplished in virtuous behavior dies unconfused. This is the fourth benefit….
(5) “Again, with the breakup of the body, after death, a virtuous person accomplished in virtuous behavior is reborn in a good destination, in a heavenly world. This is the fifth benefit…. [254]
“These are the five benefits for a virtuous person because of his accomplishment in virtuous behavior.”
214 (4) Speaking Much
“Bhikkhus, there are these five dangers for a person who speaks much. What five? He speaks falsely; he speaks divisively; he speaks harshly; he speaks idle chatter; with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. These are the five dangers for a person who speaks much.
“Bhikkhus, there are these five benefits for a person of judicious speech. What five? He does not speak falsely; he does not speak divisively; he does not speak harshly; he does not speak idle chatter; with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. These are the five benefits for a person of judicious speech.”
215 (5) Impatience (1)
“Bhikkhus, there are these five dangers in impatience. What five? One is displeasing and disagreeable to many people; one has an abundance of enmity;1221 one has an abundance of faults; one dies confused; with the breakup of the body, after death, one is reborn in the plane of misery, in a bad destination, in the lower world, in hell. These are the five dangers in impatience.
“Bhikkhus, there are these five benefits in patience. What five? One is pleasing and agreeable to many people; one does not have an abundance of enmity; one does not have an abundance of faults; one dies unconfused; with the breakup of the body, after death, one is reborn in a good destination, in a heavenly world. These are the five benefits in patience.” [255]
216 (6) Impatience (2)
“Bhikkhus, there are these five dangers in impatience. What five? One is displeasing and disagreeable to many people; one is violent; one is remorseful; one dies confused; with the breakup of the body, after death, one is reborn in the plane of misery, in a bad destination, in the lower world, in hell. These are the five dangers in impatience.
“Bhikkhus, there are these five benefits in patience. What five? One is pleasing and agreeable to many people; one is not violent; one is without remorse; one dies unconfused; with the breakup of the body, after death, one is reborn in a good destination, in a heavenly world. These are the five benefits in patience.”
217 (7) Not Inspiring Confidence (1)
“Bhikkhus, there are these five dangers in conduct that does not inspire confidence. What five? One blames oneself; the wise, having investigated, censure one; one acquires a bad reputation; one dies confused; with the breakup of the body, after death, one is reborn in the plane of misery, in a bad destination, in the lower world, in hell. These are the five dangers in conduct that does not inspire confidence.
“Bhikkhus, there are these five benefits in conduct that inspires confidence. What five? One does not blame oneself; the wise, having investigated, praise one; one acquires a good reputation; one dies unconfused; with the breakup of the body, after death, one is reborn in a good destination, in a heavenly world. These are the five benefits in conduct that inspires confidence.”
218 (8) Not Inspiring Confidence (2)
“Bhikkhus, there are these five dangers in conduct that does not inspire confidence. What five? [256] Those without confidence do not gain confidence; some of those with confidence change their minds; the teaching of the Teacher is not carried out; [those in] the next generation follow one’s example; and one’s own mind does not become placid.1222 These are the five dangers in conduct that does not inspire confidence.
“Bhikkhus, there are these five benefits in conduct that inspires confidence. What five? Those without confidence gain confidence; those with confidence increase [in their confidence]; the teaching of the Teacher is carried out; [those in] the next generation follow one’s example; and one’s own mind becomes placid. These are the five benefits in conduct that inspires confidence.”
219 (9) Fire
“Bhikkhus, there are these five dangers in fire. What five? It is not good for the eyes; it causes a bad complexion; it causes weakness; it promotes fondness of company; and it conduces to pointless talk. These are the five dangers in fire.”
220 (10) Madhurā
“Bhikkhus, there are these five dangers in Madhurā.1223 What five? It is uneven; it is dusty; its dogs are fierce; it has wild spirits; and it is difficult to gain almsfood there. These are the five dangers in Madhurā.” [257]
1219 Chinnaparipantho. Mp explains that he has cut off the world-transcending outlet (lokuttaraparipanthassa chinnattā chinnaparipantho), but possibly what is meant is that, having committed a pārājika, which requires expulsion from the Saṅgha, he has no way to preserve his status as a bhikkhu.
1220 Aññataraṃ saṅkiliṭṭhaṃ āpattiṃ āpajjati. This sometimes means that he commits a pārājika or a saṅghādisesa offense, but since a pārājika was just mentioned, it must refer to a saṅghādisesa.
1221 Verabahulo. Mp: “One has much enmity, both in the form of people who are enemies and as unwholesome [mental] enmity” (puggalaverenapi akusalaverenapi bahuvero).
1222 The exact meaning of pasīdati cannot easily be captured by a single English word. “To be confident” normally suggests to be poised and self-confident, which is not what is meant. SED gives as meanings of Skt pra-sad, pra-sīdati, “to settle down, grow clear and bright, become placid or tranquil; … to become satisfied or pleased or glad.” SED renders the causative pra-sādayati: “to make clear, purify; to make serene, gladden (the heart); to render calm, sooth, appease.” Of these meanings, “to gladden, to please” partly captures the impact that pāsādika conduct has on others; becoming “gladdened” or “pleased” is how an observer might favorably respond to such conduct. But such conduct also awakens in others trust in oneself as a spiritually refined person and inspires confidence in the teaching one follows. Thus such conduct “inspires confidence” in others. When one’s behavior or attitudes act reflexively upon oneself, one “becomes serene (or placid),” which is the best way to render the sense of the verb pasīdati.
1223 The capital of the state of Surasena, situated on the Yamunā River in northern India. It later became an important center for the Mūlasarvāstivādins. Though the text makes the Buddha say he did not like the place, one wonders whether this sutta might be an interpolation inserted by the Vibhajjavādins to denigrate the headquarters of their rival Buddhist school.