“Pañcimāni, bhikkhave, anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Katamāni pañca?
“Bhikkhus, considering these five future perils, it is fitting for a forest-dwelling bhikkhu to dwell |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |resolute::determined, intent [pahitatta]|, and |with continuous effort::ardent, zealous, with energy, with application [ātāpī]| for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, and for the |personal realization::intimate experience [sacchikiriyā]| of the as-yet-unrealized. What five?
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. Idaṁ, bhikkhave, paṭhamaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
1.) Here, bhikkhus, a bhikkhu reflects thus: ‘I am now young, youthful, with black hair, endowed with the blessings of youth, and in the prime of life. But the time will come when old age befalls this body. Now when one is old, overcome by old age, it is not easy to attend to the Buddhas’ instruction; it is not easy to resort to remote lodgings in forests and jungle thickets. Before that unwished for, undesirable, disagreeable condition comes upon me, let me in advance arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, and for the personal realization of the as-yet-unrealized. Thus when I am in that condition, I will dwell at ease even though I am old.’ This, bhikkhus, is the first future peril, considering which, it is fitting for a bhikkhu to dwell diligent, resolute, and with continuous effort for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, and for the personal realization of the as-yet-unrealized.
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. 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.
2.) Furthermore, bhikkhus, a bhikkhu reflects thus: ‘I am now free from affliction, free from illness, endowed with a balanced digestion that is neither too cold nor too hot, but moderate and suitable for striving. But the time will come when sickness befalls this body. Now when one is sick, overcome by sickness, it is not easy to attend to the Buddhas’ instruction; it is not easy to resort to remote lodgings in forests and jungle thickets. Before that unwished for, undesirable, disagreeable condition comes upon me, let me in advance arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, and for the personal realization of the as-yet-unrealized. Thus when I am in that condition, I will dwell at ease even though I am sick.’ This, bhikkhus, is the second future peril, considering which, it is fitting for a bhikkhu to dwell diligent, resolute, and with continuous effort for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, and for the personal realization of the as-yet-unrealized.
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. 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.
3.) Furthermore, bhikkhus, a bhikkhu reflects thus: ‘At present, there is abundance of food, good crops, and alms food is easy to obtain. It is easy to sustain oneself by |gleaning::food gathered for subsistence [uñcha]| and |donations::give-aways, handouts [paggahe]|. But there will come a time of famine, bad crops, when alms food is hard to obtain and one cannot easily subsist by means of gleaning and donations. Moreover, in a time of famine, people migrate to places where food is plentiful and living conditions there are congested and crowded. Now when living conditions are congested and crowded, it is not easy to attend to the Buddhas’ instruction; it is not easy to resort to remote lodgings in forests and jungle thickets. Before that unwished for, undesirable, disagreeable condition comes upon me, let me in advance arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, and for the personal realization of the as-yet-unrealized. Thus when I am in that condition, I will dwell at ease even during a famine.’ This, bhikkhus, is the third future peril, considering which, it is fitting for a bhikkhu to dwell diligent, resolute, and with continuous effort for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, and for the personal realization of the as-yet-unrealized.
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.
4.) Furthermore, bhikkhus, a bhikkhu reflects thus: ‘At present, people are living harmoniously, on friendly terms, not disputing, blending like milk and water, and looking upon one another with kindly eyes. But there will come a time of peril, of turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. In a time of peril, people migrate to places where there is safety and living conditions there are congested and crowded. Now when living conditions are congested and crowded, it is not easy to attend to the Buddhas’ instruction; it is not easy to resort to remote lodgings in forests and jungle thickets. Before that unwished for, undesirable, disagreeable condition comes upon me, let me in advance arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, and for the personal realization of the as-yet-unrealized. Thus when I am in that condition, I will dwell at ease even during a time of peril.’ This, bhikkhus, is the fourth future peril, considering which, it is fitting for a bhikkhu to dwell diligent, resolute, and with continuous effort for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, and for the personal realization of the as-yet-unrealized.
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.
5.) Furthermore, bhikkhus, a bhikkhu reflects thus: ‘At present, the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| is united, living harmoniously, on friendly terms, not disputing, with a common recitation, dwelling at ease. But there will come a time when there will be a |schism::split [bhindi]| in the Saṅgha. Now when there is a schism in the Saṅgha, it is not easy to attend to the Buddhas’ instruction; it is not easy to resort to remote lodgings in forests and jungle thickets. Before that unwished for, undesirable, disagreeable condition comes upon me, let me in advance arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, and for the personal realization of the as-yet-unrealized. Thus when I am in that condition, I will dwell at ease even though there is a schism in the Saṅgha.’ This, bhikkhus, is the fifth future peril, considering which, it is fitting for a bhikkhu to dwell diligent, resolute, and with continuous effort for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, and for the personal realization of the as-yet-unrealized.
Imāni kho, bhikkhave, pañca anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā”ti.
These, bhikkhus, are the five future perils, considering which, it is fitting for a bhikkhu to dwell diligent, resolute, and with continuous effort for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, and for the personal realization of the as-yet-unrealized.”