Aṅguttara Nikāya · Discourse 5.174

Threats

Verasutta — Upāsakavagga — the eighteenth chapter of the Fives

Setting
Sāvatthī, addressed to the householder Anāthapiṇḍika
Speakers
The Buddha, addressing the householder Anāthapiṇḍika
Form
two paired five-item lists, an explanatory prose section, and closing verses
Length
~3.5 minutes to read
Northern parallel
not identified in this collection
Difficulty
★★☆☆☆ — longer, with a genuinely persuasive argument

Why this discourse

After three bare restatements of the five precepts, this discourse finally explains the mechanism: breaking each precept generates ‘fear and enmity’ (bhaya, vera) both immediately, in this very life, and in lives to come — a genuinely psychological argument, not only a cosmic one, for why keeping the precepts matters.

Reading guide

Anāthapiṇḍika, named directly

Unlike the previous three discourses' general address to the mendicants, this one is addressed to a specific, named lay follower: the householder Anāthapiṇḍika, the Buddha's most prominent lay patron in this collection.

Five fears and enmities, given up or not

The same five precepts are now called bhayāni verāni, ‘fears and enmities’ — unless given up, one is called unethical and reborn in hell; once given up, one is called ethical and reborn in heaven, echoing AN 5.173's framing but now naming the precepts themselves as sources of fear rather than simply rules.

Fear now, not only fear later

The discourse's real contribution is its explanation: anyone who kills living creatures ‘brims with fear and enmity both in this life and in lives to come’, and experiences mental pain and sadness — while anyone who refrains experiences none of this. The same explanation is given in full for killing and for intoxicants, and abbreviated for the middle three precepts.

A genuinely social argument

This isn't only a claim about karmic consequence after death: someone who kills, steals, or lies has genuine reason to fear retaliation, exposure, or revenge from those they've wronged, right now — while someone who doesn't has quelled that fear and enmity entirely, in the present.

Closing in verse

The discourse closes with two verses restating the same teaching poetically — one describing the person who kills, lies, steals, commits adultery, and drinks as witless and hell-bound, the other describing the person who abstains from all five as wise and bound for a good place, a rare case in this collection of a prose teaching closing with its own summarizing verse.

Key terms

bhaya, vera — “fear, enmity” — this discourse's reframing of the five precepts, from rules to sources of genuine psychological threat when broken.
diṭṭhadhammikaṁ — “in this very life” — qualifying fear and enmity as an immediate, not only future, consequence.
samparāyikaṁ — “in lives to come” — the future-life counterpart to diṭṭhadhammikaṁ.
cetasikaṁ dukkhaṁ domanassaṁ — “mental pain and sadness” — the psychological cost of precept-breaking, alongside fear and enmity.
vūpasanta — “quelled, settled” — the state of one who has given up the five threats, their fear and enmity resolved.

The text

The discourse in full: the five precepts as fears and enmities, why breaking them generates fear now, and the closing verses. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

Unless given up: hell; once given up: heaven

§1“Householder, unless these five fears and enmities are given up, one is said to be unethical, and is reborn in hell. What five? Killing living creatures, stealing, committing sexual misconduct, lying, and consuming beer, wine, and liquor intoxicants. Unless these five fears and enmities are given up, one is said to be unethical, and is reborn in hell. Once these five fears and enmities are given up, one is said to be ethical, and is reborn in heaven. What five? Killing living creatures, stealing, committing sexual misconduct, lying, and consuming beer, wine, and liquor intoxicants. Once these five fears and enmities are given up, one is said to be ethical, and is reborn in heaven.

Why breaking precepts breeds fear, now and later

§2Anyone who kills living creatures brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures does not brim with fear and enmity either in this life or in lives to come, and doesn’t experience mental pain and sadness. So that fear and enmity is quelled for anyone who refrains from killing living creatures. Anyone who steals … Anyone who commits sexual misconduct … Anyone who lies … Anyone who consumes beer, wine, and liquor intoxicants brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from consuming beer, wine, and liquor intoxicants does not brim with fear and enmity either in this life or in lives to come, and doesn’t experience mental pain and sadness. So that fear and enmity is quelled for anyone who refrains from consuming beer, wine, and liquor intoxicants.

In verse

§3Take anyone in this world who kills living creatures, speaks falsely, steals, commits adultery, and indulges in drinking beer and wine. Unless they give up these five threats, they’re said to be unethical. When their body breaks up, that witless person is reborn in hell. A person in the world doesn’t kill living creatures, speak falsely, steal, commit adultery, or indulge in drinking beer and wine. Giving up these five threats, they’re said to be ethical. When their body breaks up, that wise person is reborn in a good place.”

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Self-check quiz

Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 10
Who is this discourse addressed to?
Correct: A. Unlike the previous three discourses' general address.
Question 2 of 10
What does this discourse rename the five precepts as?
Correct: A. A reframing from rules to sources of genuine threat when broken.
Question 3 of 10
What does 'diṭṭhadhammikaṁ' mean?
Correct: A. Fear and enmity arise immediately, not only after death.
Question 4 of 10
What is this discourse's real contribution beyond AN 5.171-173?
Correct: A. Finally explaining the mechanism behind the earlier bare restatements.
Question 5 of 10
What kind of argument does this discourse make about fear from precept-breaking?
Correct: A. Someone who wrongs others has real reason to fear consequences immediately.
Question 6 of 10
What does 'vūpasanta' describe?
Correct: A. The state of one who has given up the five threats.
Question 7 of 10
How does this discourse close?
Correct: A. A rare case of a prose teaching closing with its own summarizing verse.
Question 8 of 10
Who is Anāthapiṇḍika, in the context of this collection?
Correct: A. Named directly as this discourse's addressee.
Question 9 of 10
What is explained in full for killing and intoxicants, but abbreviated for the other three precepts?
Correct: A. A partial abbreviation (…pe…) for stealing, sexual misconduct, and lying.
Question 10 of 10
What outcome does this discourse share with AN 5.173?
Correct: A. Echoing AN 5.173's framing, now with an explanation added.
Answered 0 of 10 · Correct 0