1"Bhikkhus, there are these four perils to be expected for one who enters the water. What four? The peril of waves, the peril of crocodiles, the peril of whirlpools, and the peril of fierce fish. These are the four perils to be expected for one who enters the water. So too, there are these four perils to be expected for a clansman who has gone forth out of faith from the household life into homelessness in this Dhamma and discipline. What four? The peril of waves, the peril of crocodiles, the peril of whirlpools, and the peril of fierce fish.

2(1) "And what, bhikkhus, is the peril of waves? Here, a clansman has gone forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, old age, and death; in sorrow, lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained.’ Then, after he has thus gone forth, his fellow monks exhort and instruct him: ‘You should go forward in this way, return in this way; look ahead in this way, look aside in this way; draw in your limbs in this way, extend them in this way; you should wear your robes and carry your outer robe and bowl in this way.’ He thinks: ‘Formerly, when I was a layman, I exhorted and instructed others. But now these monks, who are young enough to be my sons or grandsons, presume to exhort and instruct me.’ Being angry and displeased, he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of waves. ‘The peril of waves’ is a designation for anger and irritation. This is called the peril of waves.

3(2) "And what is the peril of crocodiles? Here, a clansman has gone forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, old age, and death; in sorrow, lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained.’ Then, after he has thus gone forth, his fellow monks exhort and instruct him: ‘You may consume this but not that; you may eat this but not that; [n.807] Pāli recognizes two classes of food items: khādanīya and bhojanīya. The latter comprises rice, porridge, other grains, fish, and meat; the former comprises virtually all other edibles. Hence, corresponding to these two types of foods, two gerundives are used here to designate what may be eaten: khāditabba and bhunjitabba, which I render, respectively, "things that may be consumed" and "things that may be eaten." you may taste this but not that; you may drink this but not that. You can consume, eat, taste, and drink what is allowable, not what is unallowable. You may consume, eat, taste, and drink within the proper time, not outside the proper time.’ He thinks: ‘Formerly, when I was a layman, I consumed whatever I wanted to consume and did not consume anything I did not wish to consume. I ate whatever I wanted to eat and did not eat anything I did not wish to eat. I tasted whatever I wanted to taste and did not taste anything I did not wish to taste. I drank whatever I wanted to drink and did not drink anything I did not wish to drink. I consumed, ate, tasted, and drank both what was allowable and what was not allowable. I consumed, ate, tasted, and drank both within the proper time and outside the proper time. But now when faithful householders give us delicious things to consume and eat during the day outside the proper time, these monks seem to put a gag over our mouths.’ Being angry and displeased, he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of crocodiles. ‘The peril of crocodiles’ is a designation for gluttony. This is called the peril of crocodiles.

4(3) "And what is the peril of whirlpools? Here, a clansman has gone forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, old age, and death; in sorrow, lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained.’ Then, after he has thus gone forth, in the morning he dresses, takes his bowl and robe, and enters a village or town for alms, with body, speech, and mind unguarded, without having established mindfulness, his sense faculties unrestrained. He sees a householder or a householder's son there enjoying himself, furnished and endowed with the five objects of sensual pleasure. It occurs to him: ‘Formerly, when I was a layman, I enjoyed myself, furnished and endowed with the five objects of sensual pleasure. My family has wealth. I can both enjoy that wealth and do meritorious deeds. Let me now give up the training and revert to the lower life so that I can both enjoy that wealth and do meritorious deeds.’ So he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of whirlpools. ‘The peril of whirlpools’ is a designation for the five objects of sensual pleasure. This is called the peril of whirlpools.

5(4) "And what is the peril of fierce fish? Here, a clansman has gone forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, old age, and death; in sorrow, lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained.’ Then, after he has thus gone forth, in the morning he dresses, takes his bowl and robe, and enters a village or town for alms, with body, speech, and mind unguarded, without having established mindfulness, his sense faculties unrestrained. There he sees women with their dress in disarray and loosely attired. When he sees them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of fierce fish. ‘The peril of fierce fish’ is a designation for women. This is called the peril of fierce fish.

"These, bhikkhus, are the four perils to be expected for a clansman who has gone forth out of faith from the household life into homelessness in this Dhamma and discipline."

1"Cattārimāni, bhikkhave, bhayāni udakorohantassa pāṭikaṅkhītabbāni. Katamāni cattāri? Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ – imāni kho, bhikkhave, cattāri bhayāni udakorohantassa pāṭikaṅkhītabbāni. Evamevaṁ kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajitassa pāṭikaṅkhītabbāni. Katamāni cattāri? Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ.

2Katamañca, bhikkhave, ūmibhayaṁ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Tamenaṁ tathā pabbajitaṁ samānaṁ sabrahmacārino ovadanti anusāsanti: ‘evaṁ te abhikkamitabbaṁ, evaṁ te paṭikkamitabbaṁ, evaṁ te āloketabbaṁ, evaṁ te viloketabbaṁ, evaṁ te samiñjitabbaṁ, evaṁ te pasāritabbaṁ, evaṁ te saṅghāṭipattacīvaraṁ dhāretabban’ti. Tassa evaṁ hoti: ‘mayaṁ kho pubbe agāriyabhūtā samānā aññe ovadāmapi anusāsāmapi. Ime panamhākaṁ puttamattā maññe nattamattā maññe ovaditabbaṁ anusāsitabbaṁ maññantī’ti. So kupito anattamano sikkhaṁ paccakkhāya hīnāyāvattati. Ayaṁ vuccati, bhikkhave, bhikkhu ūmibhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. Ūmibhayanti kho, bhikkhave, kodhūpāyāsassetaṁ adhivacanaṁ. Idaṁ vuccati, bhikkhave, ūmibhayaṁ.

3Katamañca, bhikkhave, kumbhīlabhayaṁ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Tamenaṁ tathā pabbajitaṁ samānaṁ sabrahmacārino ovadanti anusāsanti: ‘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. 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; 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; yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ vā bhojanīyaṁ vā denti, tatrapime mukhāvaraṇaṁ maññe karontī’ti. So kupito anattamano sikkhaṁ paccakkhāya hīnāyāvattati. Ayaṁ vuccati, bhikkhave, bhikkhu kumbhīlabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. Kumbhīlabhayanti kho, bhikkhave, odarikattassetaṁ adhivacanaṁ. Idaṁ vuccati, bhikkhave, kumbhīlabhayaṁ.

4Katamañca, bhikkhave, āvaṭṭabhayaṁ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi, dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. So tattha passati gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ. Tassa evaṁ hoti: ‘mayaṁ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā; saṁvijjanti kho pana me kule bhogā. Sakkā bhoge ca bhuñjituṁ puññāni ca kātuṁ. Yannūnāhaṁ sikkhaṁ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṁ puññāni ca kareyyan’ti. So sikkhaṁ paccakkhāya hīnāyāvattati. Ayaṁ vuccati, bhikkhave, bhikkhu āvaṭṭabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. Āvaṭṭabhayanti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. Idaṁ vuccati, bhikkhave, āvaṭṭabhayaṁ.

5Katamañca, bhikkhave, susukābhayaṁ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. Tassa mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati. Ayaṁ vuccati, bhikkhave, bhikkhu susukābhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. Susukābhayanti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ. Idaṁ vuccati, bhikkhave, susukābhayaṁ.

Imāni kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajitassa pāṭikaṅkhītabbānī"ti.

Dutiyaṁ.