1Thus have I heard. On one occasion the Blessed One was living at Cātumā in a myrobalan grove.

Now on that occasion five hundred bhikkhus headed by the venerable Sāriputta and the venerable Mahā Moggallāna had come to Cātumā to see the Blessed One. While the visiting bhikkhus were exchanging greetings with the resident bhikkhus, and were preparing resting places and putting away their bowls and outer robes, they were very loud and noisy.

Then the Blessed One addressed the venerable Ānanda thus: "Ānanda, who are these loud and noisy people? One would think they were fishermen hawking fish."[n.682] Kevaṭṭā maññe macchavilope. MA gives two explanations: one favours this rendering, the other suggests "fisherman hauling in fish."

"Venerable sir, they are five hundred bhikkhus headed by Sāriputta and Moggallāna who have come to Cātumā to see the Blessed One. And while the visiting bhikkhus were exchanging greetings with the resident bhikkhus, and were preparing resting places and putting away their bowls and outer robes, they have been very loud and noisy."

"Then, Ānanda, tell those bhikkhus in my name that the Teacher calls the venerable ones."

"Yes, venerable sir," he replied, and he went to those bhikkhus and told them: "The Teacher calls the venerable ones."

"Yes, friend," they replied, and they went to the Blessed One, and after paying homage to him, sat down at one side. When they had done so, the Blessed One asked them: "Bhikkhus, why are you so loud and noisy? One would think you were fishermen hawking fish."

"Venerable sir, we are five hundred bhikkhus headed by Sāriputta and Moggallāna who have come to Cātumā to see the Blessed One. And it was while we visiting bhikkhus were exchanging greetings with the resident bhikkhus, and were preparing resting places and putting away our bowls and outer robes, that we were very loud and noisy."

"Go, bhikkhus, I dismiss you. You should not live near me."

"Yes, venerable sir," they replied, and they rose from their seats, and after paying homage to the Blessed One, keeping him on their right, they put away the things in their resting places, and taking their bowls and outer robes, they departed.

2Now on that occasion the Sakyans of Cātumā had met together in their assembly hall for some business or other. Seeing the bhikkhus coming in the distance, they went to them and asked: "Where are you going, venerable sirs?"

"Friends, the Saṅgha of bhikkhus has been dismissed by the Blessed One."

"Then let the venerable ones be seated awhile. Perhaps we shall be able to restore his confidence."

"Yes, friends," they replied.

Then the Sakyans of Cātumā went to the Blessed One, and after paying homage to him, they sat down at one side and said:

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"Venerable sir, let the Blessed One delight in the Saṅgha of bhikkhus; venerable sir, let the Blessed One welcome the Saṅgha of bhikkhus; venerable sir, let the Blessed One help the Saṅgha of bhikkhus now as he used to help it in the past. Venerable sir, there are new bhikkhus here, just gone forth, recently come to this Dhamma and Discipline. If they get no opportunity to see the Blessed One, there may take place in them some change or alteration. Venerable sir, just as when young seedlings get no water there may take place in them some change or alteration, so too, venerable sir, there are new bhikkhus here, just gone forth, recently come to this Dhamma and Discipline. If they get no opportunity to see the Blessed One, there may take place in them some change or alteration. Venerable sir, just as when a young calf does not see its mother there may take place in it some change or alteration, so too, venerable sir, there are new bhikkhus here, just gone forth, recently come to this Dhamma and Discipline. If they get no opportunity to see the Blessed One, there may take place in them some change or alteration. Venerable sir, let the Blessed One delight in the Saṅgha of the bhikkhus; venerable sir, let the Blessed One welcome the Saṅgha of bhikkhus; venerable sir, let the Blessed One help the Saṅgha of bhikkhus now as he used to help it in the past."

3Then the Brahmā Sahampati[n.683] It was the Brahmā Sahampati who entreated the newly enlightened Buddha to teach the Dhamma to the world. See MN 26.37. knew with his mind the thought in the Blessed One's mind, so just as quickly as a strong man might extend his flexed arm or flex his extended arm, he vanished in the Brahma-world and appeared before the Blessed One. Then he arranged his upper robe on one shoulder, and extending his hands in reverential salutation towards the Blessed One, he said:

"Venerable sir, let the Blessed One delight in the Saṅgha of bhikkhus; venerable sir, let the Blessed One welcome the Saṅgha of bhikkhus; venerable sir, let the Blessed One help the Saṅgha of bhikkhus now as he used to help it in the past. Venerable sir, there are new bhikkhus here, just gone forth, recently come to this Dhamma and Discipline. If they get no opportunity to see the Blessed One, there may take place in them some change or alteration. Venerable sir, just as when young seedlings get no water there may take place in them some change or alteration, so too, venerable sir, there are new bhikkhus here, just gone forth, recently come to this Dhamma and Discipline. If they get no opportunity to see the Blessed One, there may take place in them some change or alteration. Venerable sir, just as when a young calf does not see its mother there may take place in it some change or alteration, so too, venerable sir, there are new bhikkhus here, just gone forth, recently come to this Dhamma and Discipline. If they get no opportunity to see the Blessed One, there may take place in them some change or alteration. Venerable sir, let the Blessed One delight in the Saṅgha of the bhikkhus; venerable sir, let the Blessed One welcome the Saṅgha of bhikkhus; venerable sir, let the Blessed One help the Saṅgha of bhikkhus now as he used to help it in the past."

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4The Sakyans of Cātumā and the Brahmā Sahampati were able to restore the Blessed One's confidence with the similes of the seedlings and the young calf.

Then the venerable Mahā Moggallāna addressed the bhikkhus thus: "Get up, friends, take your bowls and outer robes. The Blessed One's confidence has been restored by the Sakyans of Cātumā and the Brahmā Sahampati with the similes of the seedlings and the young calf."

"Yes, friend," they replied and, getting up from their seats, taking their bowls and outer robes, went to the Blessed One, and after paying homage to him, sat down at one side. The Blessed One then asked the venerable Sāriputta: "What did you think, Sāriputta, when the Saṅgha of bhikkhus was dismissed by me?"

"Venerable sir, I thought thus: ‘The Saṅgha of bhikkhus has been dismissed by the Blessed One. The Blessed One will now abide inactive, devoted to pleasant abiding here and now; and we too shall now abide inactive, devoted to pleasant abiding here and now.’"

"Stop, Sāriputta, stop! Such a thought should not be entertained by you again."[n.684] MA: In this case Ven. Sāriputta erred in not recognising his responsibility, for the Saṅgha is the responsibility of the two great elders. Thus the Buddha rebuked him but commended Ven. Moggall̄na, who recognised his responsibility.

Then the Blessed One addressed the venerable Mahā Moggallāna: "What did you think, Moggallāna, when the Saṅgha of bhikkhus was dismissed by me?"

"Venerable sir, I thought thus: ‘The Saṅgha of bhikkhus has been dismissed by the Blessed One. The Blessed One will now abide inactive, devoted to pleasant abiding here and now. Now the venerable Sāriputta and I shall look after the Saṅgha of bhikkhus.’"

"Good, good, Moggallāna! Either I shall look after the Saṅgha of bhikkhus or Sāriputta and Moggallāna shall do so."

5Then the Blessed One addressed the bhikkhus thus:

"Bhikkhus, there are these four kinds of fears to be expected by those who go down to the water.[n.685] MA: The Buddha undertook this teaching to show that there are four fears (or dangers, bhaya) in his Dispensation. Those who can overcome these four fears will become established in the Dispensation, the others will not become established. What are the four? They are: fear of waves, fear of crocodiles, fear of whirlpools, and fear of sharks. These are the four kinds of fears to be expected by those who go down to the water.

"So too, bhikkhus, there are four kinds of fears to be expected by certain persons who have gone forth from the home life into homelessness in this Dhamma and Discipline. What are the four? They are: fear of waves, fear of crocodiles, fear of whirlpools, and fear of sharks.

6"What, bhikkhus, is fear of waves? Here some clansman goes forth out of faith from the home life into homelessness, considering: ‘I am a victim of birth, ageing, and death, of sorrow, lamentation, pain, grief, and despair; I am a victim of suffering, a prey to suffering. Surely an ending of this whole mass of suffering can be known.’ Then, after he has gone forth thus, his companions in the holy life advise and instruct him thus: ‘You should move to and fro thus; you should look ahead and look away thus; you should flex and extend the limbs thus; you should wear the patched cloak, bowl, and robes thus.’ Then he thinks: ‘Formerly, when we were in the home life, we advised and instructed others, and now these bhikkhus, who seem like they might be our sons or our grandsons, think that they can advise and instruct us.’ And so he forsakes the training and reverts to the low life. He is called one who has forsaken the training and reverted to the low life because he was frightened by the fear of waves. Now ‘fear of waves’ is a designation for anger and irritation.

7"What, bhikkhus, is fear of crocodiles? Here some clansman goes forth out of faith from the home life into homelessness, considering: ‘I am a victim of birth, ageing, and death, of sorrow, lamentation, pain, grief, and despair; I am a victim of suffering, a prey to suffering. Surely an ending of this whole mass of suffering can be known.’ Then, after he has gone forth thus, his companions in the holy life advise and instruct him thus: ‘This can be consumed by you, this cannot be consumed by you; this can be eaten by you, this cannot be eaten by you; this can be tasted by you, this cannot be tasted by you; this can be drunk by you, this cannot be drunk by you.[n.686] Pali uses two distinct words signifying different types of food: khādaniya, "food to be consumed," includes all varieties of vegetables, nuts, fruits, yams, etc.; bhojanīya, "food to be eaten," includes food made of grain, meat, and fish. Things to be tasted (ssāyitabba) would include light refreshments. You can consume what is allowable, you cannot consume what is not allowable; you can eat what is allowable, you cannot eat what is not allowable; you can taste what is allowable, you cannot taste what is not allowable; you can drink what is allowable, you cannot drink what is not allowable. You can consume food within the proper time, you cannot consume food outside the proper time; you can eat within the proper time, you cannot eat outside the proper time; you can taste food within the proper time, you cannot taste food outside the proper time; you can drink within the proper time, you cannot drink outside the proper time.’[n.687] The proper time is from dawn to noon, beyond which only liquids may be drunk.

"Then he thinks: ‘Formerly, when we were in the home life, we consumed what we liked and did not consume what we did not like; we ate what we liked and did not eat what we did not like; we tasted what we liked and did not taste what we did not like; we drank what we liked and did not drink what we did not like. We consumed what was allowable and what was not allowable; we ate what was allowable and what was not allowable; we tasted what was allowable and what was not allowable; we drank what was allowable and what was not allowable. We consumed food within the proper time and outside the proper time; we ate within the proper time and outside the proper time; we tasted food within the proper time and outside the proper time; we drank within the proper time and outside the proper time. Now, when faithful householders give us good food of various kinds during the day outside the proper time, it seems these bhikkhus put a muzzle on our mouths.’ And so he forsakes the training and reverts to the low life. He is called one who has forsaken the training and reverted to the low life because he was frightened by the fear of crocodiles. Now ‘fear of crocodiles’ is a designation for gluttony.

8"What, bhikkhus, is fear of whirlpools? Here some clansman goes forth out of faith from the home life into homelessness, considering: ‘I am a victim of birth, ageing, and death, of sorrow, lamentation, pain, grief, and despair; I am a victim of suffering, a prey to suffering. Surely an ending of this whole mass of suffering can be known.’ Then, after he has gone forth thus, when it is morning he dresses, and taking his bowl and outer robe, he goes into a village or town for alms with his body unguarded, with his speech unguarded, with mindfulness unestablished, and with sense faculties unrestrained. He sees some householder there or householder's son furnished and endowed with the five cords of sensual pleasure enjoying himself with them. He considers thus: ‘Formerly, when we were in the home life, we were furnished and endowed with the five cords of sensual pleasure and we enjoyed ourselves with them. My family has wealth; I can both enjoy wealth and make merit.’ And so he forsakes the training and reverts to the low life. He is called one who has forsaken the training and reverted to the low life because he was frightened by the fear of whirlpools. Now ‘fear of whirlpools’ is a designation for the five cords of sensual pleasure.

9"What, bhikkhus, is fear of sharks? Here some clansman goes forth out of faith from the home life into homelessness, considering: ‘I am a victim of birth, ageing, and death, of sorrow, lamentation, pain, grief, and despair; I am a victim of suffering, a prey to suffering. Surely an ending of this whole mass of suffering can be known.’ Then, after he has gone forth thus, when it is morning he dresses, and taking his bowl and outer robe, he goes into a village or town for alms with his body unguarded, with his speech unguarded, with mindfulness unestablished, and with sense faculties unrestrained. He sees a woman there lightly clothed, lightly dressed. When he sees such a woman, lust infects his mind. Because his mind has been infected by lust, he forsakes the training and reverts to the low life. He is called one who has forsaken the training and reverted to the low life because he was frightened by the fear of sharks. Now ‘fear of sharks’ is a designation for women.

"Bhikkhus, these are the four kinds of fears to be expected by certain persons who have gone forth from the home life into homelessness in this Dhamma and Discipline."

10That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā cātumāyaṁ viharati āmalakīvane.

Tena kho pana samayena sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni honti bhagavantaṁ dassanāya. Te ca āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṁ.

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "ke panete, ānanda, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope"ti?

"Etāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni bhagavantaṁ dassanāya. Te āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā"ti.

"Tenahānanda, mama vacanena te bhikkhū āmantehi: ‘satthā āyasmante āmantetī’"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: "satthā āyasmante āmantetī"ti.

"Evamāvuso"ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca: "Kiṁ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope"ti?

"Imāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni bhagavantaṁ dassanāya. Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā"ti.

"Gacchatha, bhikkhave, paṇāmemi vo, na vo mama santike vatthabban"ti.

"Evaṁ, bhante"ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya pakkamiṁsu.

2Tena kho pana samayena cātumeyyakā sakyā santhāgāre sannipatitā honti kenacideva karaṇīyena. Addasaṁsu kho cātumeyyakā sakyā te bhikkhū dūratova āgacchante; disvāna yena te bhikkhū tenupasaṅkamiṁsu; upasaṅkamitvā te bhikkhū etadavocuṁ: "handa kahaṁ pana tumhe āyasmanto gacchathā"ti?

Bhagavatā kho, āvuso, bhikkhusaṁgho paṇāmito"ti.

"Tenahāyasmanto muhuttaṁ nisīdatha, appeva nāma mayaṁ sakkuṇeyyāma bhagavantaṁ pasādetun"ti.

"Evamāvuso"ti kho te bhikkhū cātumeyyakānaṁ sakyānaṁ paccassosuṁ.

Atha kho cātumeyyakā sakyā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho cātumeyyakā sakyā bhagavantaṁ etadavocuṁ:

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"abhinandatu, bhante, bhagavā bhikkhusaṁghaṁ; abhivadatu, bhante, bhagavā bhikkhusaṁghaṁ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṁgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṁghaṁ. Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ. Tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. Seyyathāpi, bhante, bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. Seyyathāpi, bhante, vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ apassantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. Abhinandatu, bhante, bhagavā bhikkhusaṁghaṁ; abhivadatu, bhante, bhagavā bhikkhusaṁghaṁ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṁgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṁghan"ti.

3Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya — seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva — brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: "abhinandatu, bhante, bhagavā bhikkhusaṁghaṁ;

abhivadatu, bhante, bhagavā bhikkhusaṁghaṁ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṁgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṁghaṁ. Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. Seyyathāpi, bhante, bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. Seyyathāpi, bhante, vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ apassantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. Abhinandatu, bhante, bhagavā bhikkhusaṁghaṁ; abhivadatu, bhante, bhagavā bhikkhusaṁghaṁ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṁgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṁghan"ti.

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4Asakkhiṁsu kho cātumeyyakā ca sakyā brahmā ca sahampati bhagavantaṁ pasādetuṁ bījūpamena ca taruṇūpamena ca.

Ata kho āyasmā mahāmoggallāno bhikkhū āmantesi: "uṭṭhethāvuso, gaṇhatha pattacīvaraṁ. Pasādito bhagavā cātumeyyakehi ca sakyehi brahmunā ca sahampatinā bījūpamena ca taruṇūpamena cā"ti.

"Evamāvuso"ti kho te bhikkhū āyasmato mahāmoggallānassa paṭissutvā uṭṭhāyāsanā pattacīvaramādāya yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: "kinti te, sāriputta, ahosi mayā bhikkhusaṁghe paṇāmite"ti?

"Evaṁ kho me, bhante, ahosi: ‘bhagavatā bhikkhusaṁgho paṇāmito. Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharissati, mayampi dāni appossukkā diṭṭhadhammasukhavihāramanuyuttā viharissāmā’"ti.

"Āgamehi tvaṁ, sāriputta, āgamehi tvaṁ, sāriputta, diṭṭhadhammasukhavihāran"ti.

Atha kho bhagavā āyasmantaṁ mahāmoggallānaṁ āmantesi: "kinti te, moggallāna, ahosi mayā bhikkhusaṁghe paṇāmite"ti?

"Evaṁ kho me, bhante, ahosi: ‘bhagavatā bhikkhusaṁgho paṇāmito. Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharissati, ahañca dāni āyasmā ca sāriputto bhikkhusaṁghaṁ pariharissāmā’"ti.

"Sādhu sādhu, moggallāna. Ahaṁ vā hi, moggallāna, bhikkhusaṁghaṁ parihareyyaṁ sāriputtamoggallānā vā"ti.

5Atha kho bhagavā bhikkhū āmantesi:

" cattārimāni, bhikkhave, bhayāni udakorohante pāṭikaṅkhītabbāni. Katamāni cattāri? Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ — imāni, bhikkhave, cattāri bhayāni udakorohante pāṭikaṅkhītabbāni.

Evameva kho, bhikkhave, cattārimāni bhayāni idhekacce puggale imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajite pāṭikaṅkhītabbāni. Katamāni cattāri? Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ.

6Katamañca, 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 sabrahmacārī ovadanti, anusāsanti: ‘evaṁ te abhikkamitabbaṁ, evaṁ te paṭikkamitabbaṁ, evaṁ te ālokitabbaṁ, evaṁ te vilokitabbaṁ, evaṁ te samiñjitabbaṁ, evaṁ te pasāritabbaṁ, evaṁ te saṅghāṭipattacīvaraṁ dhāretabban’ti. Tassa evaṁ hoti: ‘mayaṁ kho pubbe agāriyabhūtā samānā aññe ovadāma, anusāsāma. Ime panamhākaṁ puttamattā maññe, nattamattā maññe, amhe ovaditabbaṁ anusāsitabbaṁ maññantī’ti. So sikkhaṁ paccakkhāya hīnāyāvattati. Ayaṁ vuccati, bhikkhave, ūmibhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. ‘Ūmibhayan’ti kho, bhikkhave, kodhupāyāsassetaṁ adhivacanaṁ.

7Katamañca, 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 sabrahmacārī 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 bhojanīyaṁ denti tatthapime mukhāvaraṇaṁ maññe karontī’ti. So sikkhaṁ paccakkhāya hīnāyāvattati. Ayaṁ vuccati, bhikkhave, kumbhīlabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. ‘Kumbhīlabhayan’ti kho, bhikkhave, odarikattassetaṁ adhivacanaṁ.

8Katamañca, 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 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 kātun’ti. So sikkhaṁ paccakkhāya hīnāyāvattati. Ayaṁ vuccati, bhikkhave, āvaṭṭabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. ‘Āvaṭṭabhayan’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.

9Katamañca, 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 anupaṭṭhitāya satiyā asaṁvutehi indriyehi so tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. Tassa mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsena cittena sikkhaṁ paccakkhāya hīnāyāvattati. Ayaṁ vuccati, bhikkhave, susukābhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. ‘Susukābhayan’ti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ.

Imāni kho, bhikkhave, cattāri bhayāni, idhekacce puggale imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajite pāṭikaṅkhītabbānī"ti.

10Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Cātumasuttaṁ niṭṭhitaṁ sattamaṁ.