1"Bhikkhus, when a forest bhikkhu considers five future perils, it is enough for him to dwell heedful, ardent, and resolute for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. What five?

(1) "Here, a bhikkhu reflects thus: ‘I am now young, a black-haired young man endowed with the blessing of youth, in the prime of life. But there will come a time when old age assails this body. Now when one is old, overcome by old age, it is not easy to attend to the Buddhas’ teaching; it is not easy to resort to remote lodgings in forests and jungle groves. 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, for the realization of the as-yet-unrealized. Thus when I am in that condition, I will dwell at ease even though I am old.’ This is the first future peril considering which it is enough for a bhikkhu to dwell heedful, ardent, and resolute … for the realization of the as-yet-unrealized.

2(2) "Again, a bhikkhu reflects thus: ‘I am now seldom ill or afflicted; I possess an even digestion that is neither too cool nor too hot but moderate and suitable for striving. But there will come a time when illness assails this body. Now when one is ill, overcome by illness, it is not easy to attend to the Buddhas’ teaching; it is not easy to resort to remote lodgings in forests and jungle groves. 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, for the realization of the as-yet-unrealized. Thus when I am in that condition, I will dwell at ease even though I am ill.’ This is the second future peril considering which it is enough for a bhikkhu to dwell heedful, ardent, and resolute … for the realization of the as-yet-unrealized.

3(3) "Again, a bhikkhu reflects thus: ‘Food is now plentiful; there has been a good harvest and almsfood is abundant, so that one can easily subsist by means of gleaning. But there will come a time of famine, a poor harvest, when almsfood is hard to obtain and one cannot easily subsist by means of gleaning. 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’ teaching; it is not easy to resort to remote lodgings in forests and jungle groves. 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, for the realization of the as-yet-unrealized. Thus when I am in that condition, I will dwell at ease even in a famine.’ This is the third future peril considering which it is enough for a bhikkhu to dwell heedful, ardent, and resolute … for the realization of the as-yet-unrealized.

4(4) "Again, a bhikkhu reflects thus: ‘People are now dwelling in concord, harmoniously, without disputes, blending like milk and water, viewing each other with eyes of affection. 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’ teaching; it is not easy to resort to remote lodgings in forests and jungle groves. 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, for the realization of the as-yet-unrealized. Thus when I am in that condition, I will dwell at ease even in time of peril.’ This is the fourth future peril considering which it is enough for a bhikkhu to dwell heedful, ardent, and resolute … for the realization of the as-yet-unrealized.

5(5) "Again, a bhikkhu reflects thus: ‘The Saṅgha is now dwelling at ease—in concord, harmoniously, without disputes, with a single recitation. But there will come a time when there will be a schism in the Saṅgha. Now when there is a schism in the Saṅgha, it is not easy to attend to the Buddhas’ teaching; it is not easy to resort to remote lodgings in forests and jungle groves. 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, for the 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 is the fifth future peril considering which it is enough for a bhikkhu to dwell heedful, ardent, and resolute … for the realization of the as-yet-unrealized.

6"These, bhikkhus, are the five future perils considering which it is enough for a bhikkhu to dwell heedful, ardent, and resolute for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized."

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

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.

2Puna 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.

3Puna 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.

4Puna 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.

5Puna 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.

6Imāni kho, bhikkhave, pañca anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā"ti.

Aṭṭhamaṁ.