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Saṃyutta Nikāya · Discourse 12.42

Fears and Enmities (2nd)

Dutiyapañcaverabhayasutta

Setting
Sāvatthī
Speakers
The Buddha alone, addressing the assembled mendicants
Form
The same three-part self-test as SN 12.41, compressed with elision throughout except for one factor left fully spelled out
Length
~3 minutes to read
Northern parallel
A rough counterpart may exist in the Chinese Saṃyukta-āgama (T99), though this reading guide does not assert a specific matching sutra number
Difficulty
★★☆☆☆ — the same content as SN 12.41, in compressed form

Why this discourse

This discourse carries the identical three-part self-test as SN 12.41 — five fears quelled, four factors possessed, the noble system of dependent origination seen with wisdom — but delivered directly to the assembled mendicants rather than to the householder Anāthapiṇḍika, and compressed with elision through nearly every part. What makes the compression worth noticing closely is what it doesn't touch: of the four factors of stream-entry, three are elided down to a single word each, while the fourth — ethical conduct loved by the noble ones — is left standing in full, exactly as SN 12.41 gave it. Reading the two discourses side by side turns this asymmetry into a small but genuine question about what the redactors judged worth spelling out even in a compressed retelling.

Reading guide

The same three-part test, addressed differently

Every substantive element of SN 12.41 reappears here — the five fears, the four factors, the noble system, the opening and closing declaration — but the audience shifts from a single householder to the assembled mendicants as a group.

Compression that isn't uniform

The five fears, three of the four factors, and the unpacking of the noble system are all elided down to a word or phrase followed by an ellipsis, but one factor — ethical conduct loved by the noble ones — is left standing in full, unelided.

One phrase given full technical weight even here

Despite the heavy compression elsewhere, the discourse still spells out in full that a noble disciple "carefully and rationally applies the mind to dependent origination itself," the same phrase used in SN 12.37 and SN 12.41, suggesting this particular formula was treated as too load-bearing to abbreviate.

A declaration carried over word for word

Despite the compression everywhere else, the opening and closing declaration of stream-entry itself is given in the same full wording as SN 12.41, unelided even though it's the longest single formula in the discourse.

A pairing that shows compression is selective, not uniform

Set beside SN 12.41, this discourse demonstrates that compressing a teaching for a general audience doesn't mean compressing everything equally; some formulas are judged essential enough to survive intact while others are trusted to elision.

Key terms

ariyasāvakassa pañca bhayāni verāni vūpasantāni honti — “a noble disciple has quelled five fears and enmities” — the first condition, stated once before being elided through its five precepts.
catūhi ca sotāpattiyaṅgehi samannāgato hoti — “possesses the four factors of stream-entry” — the same phrase used in SN 12.41.
ariyakantehi sīlehi samannāgato hoti — “ethical conduct is loved by the noble ones” — the one factor left unelided even in this otherwise compressed retelling.
paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti — “carefully and rationally applies the mind to dependent origination itself” — the same phrase used in SN 12.37 and SN 12.41, also left unelided.
khīṇanirayomhi… avinipātadhammo niyato sambodhiparāyano — “I've finished with rebirth in hell… assured, destined for awakening” — the declaration itself, carried over in full despite the compression elsewhere.

The text

The discourse in full. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1At Sāvatthī. “Mendicants, when a noble disciple has quelled five fears and enmities, possesses the four factors of stream-entry, and has clearly seen and penetrated the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’

§2What are the five fears and enmities they have quelled? Killing living creatures … stealing … sexual misconduct … lying … consuming beer, wine, and liquor intoxicants … These are the five fears and enmities they have quelled.

§3What are the four factors of stream-entry that they possess? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … and their ethical conduct is loved by the noble ones. These are the four factors of stream-entry that they possess.

§4And what is the noble system that they have clearly seen and penetrated with wisdom? A noble disciple carefully and rationally applies the mind to dependent origination itself … This is the noble system that they have clearly seen and penetrated with wisdom.

§5When a noble disciple has quelled five fears and enmities, possesses the four factors of stream-entry, and has clearly seen and penetrated the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’”

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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, compared to SN 12.41?
Correct: A. A shift in audience from SN 12.41's householder to the monastic assembly.
Question 2 of 10
Which of the four factors of stream-entry is left unelided in this compressed retelling?
Correct: A. The one factor spelled out in full even here, unlike the other three.
Question 3 of 10
Is the compression in this discourse applied evenly across all its parts?
Correct: A. A selective compression, not a uniform one.
Question 4 of 10
What phrase describing the noble disciple's approach to dependent origination survives uncompressed?
Correct: A. The same load-bearing phrase used in SN 12.37 and SN 12.41.
Question 5 of 10
How does the opening and closing declaration of stream-entry compare to SN 12.41's?
Correct: A. The longest formula in the discourse, still carried over intact.
Question 6 of 10
What does comparing this discourse to SN 12.41 demonstrate about compression?
Correct: A. Some formulas are judged too load-bearing to abbreviate.
Question 7 of 10
What are the five fears elided to in this discourse's telling?
Correct: A. The same five precepts as SN 12.41, elided here rather than spelled out.
Question 8 of 10
What is identified as the noble system in this discourse, as in SN 12.41?
Correct: A. The same third condition as SN 12.41, compressed here but not renamed.
Question 9 of 10
What is the relationship between this discourse and SN 12.41?
Correct: A. Same three-part test, different audience and selective compression.
Question 10 of 10
Where does the Buddha deliver this teaching?
Correct: A. The same setting as SN 12.41, immediately before it.
Answered 0 of 10 · Correct 0

Further reading

← PreviousSN 12.41 · Fears and Enmities