AN 2 The Book of the Twos – Dukanipāta > AN 2.11–20 11

Numbered Discourses 2.11–20 – Aṅguttara Nikāya 2

2. Issues – 2. Adhikaraṇavagga

AN 2.11–20 11 – 11

1.1

“There are, bhikkhū, these two powers.

“Dvemāni, bhikkhave, balāni.

1.2

What two?

Katamāni dve?

1.3

The power of reflection and the power of development.

Paṭisaṅkhānabalañca bhāvanābalañca.

1.4

And what, bhikkhū, is the power of reflection?

Katamañca, bhikkhave, paṭisaṅkhānabalaṁ?

1.5

It’s when someone reflects:

Idha, bhikkhave, ekacco iti paṭisañcikkhati:

1.6

‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’

‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.

1.7

Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.

So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati.

1.8

This is called the power of reflection.

Idaṁ vuccati, bhikkhave, paṭisaṅkhānabalaṁ.

2.1

And what, bhikkhū, is the power of development?

Katamañca, bhikkhave, bhāvanābalaṁ.

2.2

In this context, the power of development is the power of the trainees.

Tatra, bhikkhave, yamidaṁ bhāvanābalaṁ sekhānametaṁ balaṁ.

2.3

For when you rely on the power of a trainee, you give up greed, hate, and delusion.

Sekhañhi so, bhikkhave, balaṁ āgamma rāgaṁ pajahati, dosaṁ pajahati, mohaṁ pajahati.

2.4

Then you don’t do anything unskillful, or practice anything bad.

Rāgaṁ pahāya, dosaṁ pahāya, mohaṁ pahāya yaṁ akusalaṁ na taṁ karoti, yaṁ pāpaṁ na taṁ sevati.

2.5

This is called the power of development.

Idaṁ vuccati, bhikkhave, bhāvanābalaṁ.

2.6

These are the two powers.”

Imāni kho, bhikkhave, dve balānī”ti.

1.1

“There are, bhikkhū, these two powers.

“Dvemāni, bhikkhave, balāni.

1.2

What two?

Katamāni dve?

1.3

The power of reflection and the power of development.

Paṭisaṅkhānabalañca bhāvanābalañca.

1.4

And what, bhikkhū, is the power of reflection?

Katamañca, bhikkhave, paṭisaṅkhānabalaṁ?

1.5

It’s when someone reflects:

Idha, bhikkhave, ekacco iti paṭisañcikkhati:

1.6

‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’

1.7

Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.

1.8

This is called the power of reflection.

Idaṁ vuccati, bhikkhave, paṭisaṅkhānabalaṁ.

2.1

And what, bhikkhū, is the power of development?

Katamañca, bhikkhave, bhāvanābalaṁ?

2.2

It’s when a bhikkhu develops the awakening factors of mindfulness,

Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ,

2.3

investigation of dhamma,

dhammavicayasambojjhaṅgaṁ bhāveti …

2.4

energy,

vīriyasambojjhaṅgaṁ bhāveti …

2.5

rapture,

pītisambojjhaṅgaṁ bhāveti …

2.6

tranquility,

passaddhisambojjhaṅgaṁ bhāveti …

2.7

samādhi,

samādhisambojjhaṅgaṁ bhāveti …

2.8

and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.

upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ.

2.9

This is called the power of development.

Idaṁ vuccati, bhikkhave, bhāvanābalaṁ.

2.10

These are the two powers.”

Imāni kho, bhikkhave, dve balānī”ti.

1.1

“There are, bhikkhū, these two powers.

“Dvemāni, bhikkhave, balāni.

1.2

What two?

Katamāni dve?

1.3

The power of reflection and the power of development.

Paṭisaṅkhānabalañca bhāvanābalañca.

1.4

And what, bhikkhū, is the power of reflection?

Katamañca, bhikkhave, paṭisaṅkhānabalaṁ?

1.5

It’s when someone reflects:

Idha, bhikkhave, ekacco iti paṭisañcikkhati:

1.6

‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’

‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.

1.7

Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.

1.8

This is called the power of reflection.

Idaṁ vuccati, bhikkhave, paṭisaṅkhānabalaṁ.

2.1

And what, bhikkhū, is the power of development?

Katamañca, bhikkhave, bhāvanābalaṁ?

2.2

It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

2.3

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

2.4

And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.

2.5

Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

2.6

This is called the power of development.

Idaṁ vuccati, bhikkhave, bhāvanābalaṁ.

2.7

These are the two powers.”

Imāni kho, bhikkhave, dve balānī”ti.

1.1

“There are, bhikkhū, these two ways of teaching the Dhamma.

“Dvemā, bhikkhave, tathāgatassa dhammadesanā.

1.2

What two?

Katamā dve?

1.3

In brief and in detail.

saṅkhittena ca vitthārena ca.

1.4

These are two ways of teaching the Dhamma.”

Imā kho, bhikkhave, dve tathāgatassa dhammadesanā”ti.

1.1

“Bhikkhū, in a disciplinary issue, if neither the offending bhikkhu nor the accusing bhikkhu carefully checks themselves, you can expect that issue

“Yasmiṁ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ:

1.2

will lead to lasting acrimony and enmity, and the bhikkhū won’t live comfortably.

‘dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ viharissantī’ti.

1.3

But in a disciplinary issue, if both the offending bhikkhu and the accusing bhikkhu carefully check themselves, you can expect that issue

Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ:

1.4

won’t lead to lasting acrimony and enmity, and the bhikkhū will live comfortably.

‘na dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca phāsuṁ viharissantī’ti.

2.1

And how, bhikkhū, does an offending bhikkhu carefully check themselves?

Kathañca, bhikkhave, āpanno bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati?

2.2

An offending bhikkhu reflects:

Idha, bhikkhave, āpanno bhikkhu iti paṭisañcikkhati:

2.3

‘I have committed a certain unskillful offense with the body.

‘ahaṁ kho akusalaṁ āpanno kañcideva desaṁ kāyena.

2.4

That bhikkhu saw me do this.

Maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.

2.5

If I hadn’t committed that offense, they wouldn’t have seen me.

No ce ahaṁ akusalaṁ āpajjeyyaṁ kañcideva desaṁ kāyena, na maṁ so bhikkhu passeyya akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.

2.6

But since I did commit that offense, they did see me.

Yasmā ca kho, ahaṁ akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.

2.7

When they saw me, they were upset,

Disvā ca pana maṁ so bhikkhu akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosi.

2.8

and they voiced their unhappiness to me.

Anattamano samāno anattamanavacanaṁ maṁ so bhikkhu avaca.

2.9

Then I also got upset,

Anattamanavacanāhaṁ tena bhikkhunā vutto samāno anattamano ahosiṁ.

2.10

so I told others.

Anattamano samāno paresaṁ ārocesiṁ.

2.11

So the mistake is mine alone, like someone who owes customs duty on their goods.’

Iti mameva tattha accayo accagamā suṅkadāyakaṁva bhaṇḍasmin’ti.

2.12

That’s how, bhikkhū, an offending bhikkhu carefully checks themselves.

Evaṁ kho, bhikkhave, āpanno bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati.

3.1

And how, bhikkhū, does an accusing bhikkhu carefully check themselves?

Kathañca, bhikkhave, codako bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati?

3.2

An accusing bhikkhu reflects:

Idha, bhikkhave, codako bhikkhu iti paṭisañcikkhati:

3.3

‘This bhikkhu has committed a certain unskillful offense with the body.

‘ayaṁ kho bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena.

3.4

I saw them do that.

Ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.

3.5

If they hadn’t committed that offense, I wouldn’t have seen them.

No ce ayaṁ bhikkhu akusalaṁ āpajjeyya kañcideva desaṁ kāyena, nāhaṁ imaṁ bhikkhuṁ passeyyaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.

3.6

But since they did commit that offense, I did see them.

Yasmā ca kho, ayaṁ bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.

3.7

When I saw them, I was upset,

Disvā ca panāhaṁ imaṁ bhikkhuṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosiṁ.

3.8

and I voiced my unhappiness to them.

Anattamano samāno anattamanavacanāhaṁ imaṁ bhikkhuṁ avacaṁ.

3.9

Then they also got upset,

Anattamanavacanāyaṁ bhikkhu mayā vutto samāno anattamano ahosi.

3.10

so they told others.

Anattamano samāno paresaṁ ārocesi.

3.11

So the mistake is mine alone, like someone who owes customs duty on their goods.’

Iti mameva tattha accayo accagamā suṅkadāyakaṁva bhaṇḍasmin’ti.

3.12

That’s how, bhikkhū, an accusing bhikkhu carefully checks themselves.

Evaṁ kho, bhikkhave, codako bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati.

4.1

In a disciplinary issue, if neither the offending bhikkhu nor the accusing bhikkhu carefully checks themselves, you can expect that issue will lead to lasting acrimony and enmity, and the bhikkhū won’t live comfortably.

Yasmiṁ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ viharissantīti.

4.2

But in a disciplinary issue, if both the offending bhikkhu and the accusing bhikkhu carefully checks themselves, you can expect that issue won’t lead to lasting acrimony and enmity, and the bhikkhū will live comfortably.”

Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ na dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca phāsuṁ viharissantī”ti.

1.1

Then a certain brahmin went up to the Buddha and exchanged greetings with him.

Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

1.2

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:

1.3

“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”

“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti?

1.4

“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

“Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.

2.1

“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”

“Ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?

2.2

“Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

“Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.

3.1

“Excellent, Master Gotama! Excellent!

“Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.

3.2

As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.

3.3

I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha.

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

3.4

From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

1.1

Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him.

Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

1.2

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:

1.3

“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”

“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti?

1.4

“What they’ve done and what they’ve not done.

“Katattā ca, brāhmaṇa, akatattā ca.

1.5

That’s why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

Evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.

1.6

“But what is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”

“Ko pana, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?

1.7

“What they’ve done and what they’ve not done.

“Katattā ca, brāhmaṇa, akatattā ca.

1.8

That’s why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

Evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.

1.9

“I don’t understand the meaning of what Master Gotama has said in brief, without explaining the details.

“Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi.

1.10

Master Gotama, please teach me this matter in detail so I can understand the meaning.”

Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājāneyyan”ti.

1.11

“Well then, brahmin, listen and pay close attention, I will speak.”

“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

1.12

“Yes sir,” Jāṇussoṇi replied.

“Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.

1.13

The Buddha said this:

Bhagavā etadavoca:

2.1

“Firstly, brahmin, someone has done bad things and not done good things by way of body, speech, and mind.

“Idha, brāhmaṇa, ekaccassa kāyaduccaritaṁ kataṁ hoti, akataṁ hoti kāyasucaritaṁ;

2.2

vacīduccaritaṁ kataṁ hoti, akataṁ hoti vacīsucaritaṁ;

2.3

manoduccaritaṁ kataṁ hoti, akataṁ hoti manosucaritaṁ.

2.4

So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.

Evaṁ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.

2.5

Furthermore, brahmin, someone has done good things and not done bad things by way of body, speech, and mind.

Idha pana, brāhmaṇa, ekaccassa kāyasucaritaṁ kataṁ hoti, akataṁ hoti kāyaduccaritaṁ;

2.6

vacīsucaritaṁ kataṁ hoti, akataṁ hoti vacīduccaritaṁ;

2.7

manosucaritaṁ kataṁ hoti, akataṁ hoti manoduccaritaṁ.

2.8

So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

Evaṁ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.

3.1

“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

1.1

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:

1.2

“Ānanda, I absolutely say that you should not do bad things by way of body, speech, and mind.”

“ekaṁsenāhaṁ, ānanda, akaraṇīyaṁ vadāmi kāyaduccaritaṁ vacīduccaritaṁ manoduccaritan”ti.

1.3

“But, sir, if someone does these things that should not be done, what drawbacks should they expect?”

“Yamidaṁ, bhante, bhagavatā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ko ādīnavo pāṭikaṅkho”ti?

1.4

“They should expect these drawbacks.

“Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho—

1.5

They blame themselves.

attāpi attānaṁ upavadati,

1.6

After examination, sensible people criticize them.

anuvicca viññū garahanti,

1.7

They get a bad reputation.

pāpako kittisaddo abbhuggacchati,

1.8

They feel lost when they die.

sammūḷho kālaṁ karoti,

1.9

And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.

kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.

1.10

These are the drawbacks they should expect.”

Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho”ti.

2.1

“Ānanda, I absolutely say that you should do good things by way of body, speech, and mind.”

“Ekaṁsenāhaṁ, ānanda, karaṇīyaṁ vadāmi kāyasucaritaṁ vacīsucaritaṁ manosucaritan”ti.

2.2

“But, sir, if someone does these things that should be done, what benefits should they expect?”

“Yamidaṁ, bhante, bhagavatā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ko ānisaṁso pāṭikaṅkho”ti?

2.3

“They should expect these benefits.

“Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho—

2.4

They don’t blame themselves.

attāpi attānaṁ na upavadati,

2.5

After examination, sensible people praise them.

anuvicca viññū pasaṁsanti,

2.6

They get a good reputation.

kalyāṇo kittisaddo abbhuggacchati,

2.7

They don’t feel lost when they die.

asammūḷho kālaṁ karoti,

2.8

And when the body breaks up, after death, they are reborn in a good place, a heavenly realm.

kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

2.9

These are the benefits they should expect.”

Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho”ti.

1.1

“Bhikkhū, give up the unskillful.

“Akusalaṁ, bhikkhave, pajahatha.

1.2

It is possible to give up the unskillful.

Sakkā, bhikkhave, akusalaṁ pajahituṁ.

1.3

If it wasn’t possible, I wouldn’t say:

No cedaṁ, bhikkhave, sakkā abhavissa akusalaṁ pajahituṁ, nāhaṁ evaṁ vadeyyaṁ:

1.4

‘Give up the unskillful.’

‘akusalaṁ, bhikkhave, pajahathā’ti.

1.5

But it is possible, and so I say:

Yasmā ca kho, bhikkhave, sakkā akusalaṁ pajahituṁ tasmāhaṁ evaṁ vadāmi:

1.6

‘Give up the unskillful.’

‘akusalaṁ, bhikkhave, pajahathā’ti.

1.7

And if giving up the unskillful led to harm and suffering, I would not say:

Akusalañca hidaṁ, bhikkhave, pahīnaṁ ahitāya dukkhāya saṁvatteyya nāhaṁ evaṁ vadeyyaṁ:

1.8

‘Give up the unskillful.’

‘akusalaṁ, bhikkhave, pajahathā’ti.

1.9

But giving up the unskillful leads to welfare and happiness, so I say:

Yasmā ca kho, bhikkhave, akusalaṁ pahīnaṁ hitāya sukhāya saṁvattati tasmāhaṁ evaṁ vadāmi:

1.10

‘Give up the unskillful.’

‘akusalaṁ, bhikkhave, pajahathā’”ti.

2.1

Bhikkhū, develop the skillful.

“Kusalaṁ, bhikkhave, bhāvetha.

2.2

It is possible to develop the skillful.

Sakkā, bhikkhave, kusalaṁ bhāvetuṁ.

2.3

If it wasn’t possible, I wouldn’t say:

No cedaṁ, bhikkhave, sakkā abhavissa kusalaṁ bhāvetuṁ, nāhaṁ evaṁ vadeyyaṁ:

2.4

‘Develop the skillful.’

‘kusalaṁ, bhikkhave, bhāvethā’ti.

2.5

But it is possible, and so I say:

Yasmā ca kho, bhikkhave, sakkā kusalaṁ bhāvetuṁ tasmāhaṁ evaṁ vadāmi:

2.6

‘Develop the skillful.’

‘kusalaṁ, bhikkhave, bhāvethā’ti.

2.7

If developing the skillful led to harm and suffering I wouldn’t say:

Kusalañca hidaṁ, bhikkhave, bhāvitaṁ ahitāya dukkhāya saṁvatteyya, nāhaṁ evaṁ vadeyyaṁ:

2.8

‘Develop the skillful.’

‘kusalaṁ, bhikkhave, bhāvethā’ti.

2.9

But developing the skillful leads to welfare and happiness, so I say:

Yasmā ca kho, bhikkhave, kusalaṁ bhāvitaṁ hitāya sukhāya saṁvattati tasmāhaṁ evaṁ vadāmi:

2.10

‘Develop the skillful.’”

‘kusalaṁ, bhikkhave, bhāvethā’”ti.

1.1

“These two things, bhikkhū, lead to the decline and disappearance of the true teaching.

“Dveme, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.

1.2

What two?

Katame dve?

1.3

The words and phrases are misplaced, and the meaning is misinterpreted.

Dunnikkhittañca padabyañjanaṁ attho ca dunnīto.

1.4

When the words and phrases are misplaced, the meaning is misinterpreted.

Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti.

1.5

These two things lead to the decline and disappearance of the true teaching.

Ime kho, bhikkhave, dve dhammā saddhammassa sammosāya antaradhānāya saṁvattantī”ti.

2.1

These two things lead to the continuation, persistence, and enduring of the true teaching.

“Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti.

2.2

What two?

Katame dve?

2.3

The words and phrases are well organized, and the meaning is correctly interpreted.

Sunikkhittañca padabyañjanaṁ attho ca sunīto.

2.4

When the words and phrases are well organized, the meaning is correctly interpreted.

Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti.

2.5

These two things lead to the continuation, persistence, and enduring of the true teaching.”

Ime kho, bhikkhave, dve dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti.

2.6

Adhikaraṇavaggo dutiyo.