. Namo tassa bhagavato arahato sammāsambuddhassa.

Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.

Aṅguttaranikāyo

The Numerical Discourses

Dukanipātapāḷi

The Book of the Twos

1. Paṭhamapaṇṇāsakaṃ

1. The First Fifty

1. Kammakaraṇavaggo

1. The Chapter on Punishments

1. Vajjasuttaṃ

1. The Discourse on Faults

1. Evaṃ [Pg.49] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

1. Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the Blessed One addressed the monks: “Monks!” “Venerable sir,” those monks replied. The Blessed One said this:

‘‘Dvemāni, bhikkhave, vajjāni. Katamāni dve? Diṭṭhadhammikañca vajjaṃ samparāyikañca vajjaṃ. Katamañca, bhikkhave, diṭṭhadhammikaṃ vajjaṃ? Idha, bhikkhave, ekacco passati coraṃ āgucāriṃ rājāno gahetvā vividhā kammakāraṇā kārente; kasāhipi tāḷente, vettehipi tāḷente, addhadaṇḍakehipi tāḷente, hatthampi chindante, pādampi chindante, hatthapādampi chindante, kaṇṇampi chindante, nāsampi chindante, kaṇṇanāsampi chindante, bilaṅgathālikampi karonte, saṅkhamuṇḍikampi karonte, rāhumukhampi karonte, jotimālikampi karonte, hatthapajjotikampi karonte, erakavattikampi karonte, cīrakavāsikampi karonte, eṇeyyakampi karonte, baḷisamaṃsikampi karonte, kahāpaṇikampi karonte, khārāpatacchikampi [Pg.50] karonte, palighaparivattikampi karonte, palālapīṭhakampi karonte, tattenapi telena osiñcante, sunakhehipi khādāpente, jīvantampi sūle uttāsente, asināpi sīsaṃ chindante.

“Monks, there are these two faults. Which two? The fault in this present life and the fault in a future life. And what, monks, is the fault in this present life? Here, monks, someone sees that when kings have caught a thief, a criminal, they inflict various punishments upon them: they flog them with whips, beat them with canes, and strike them with clubs; they cut off their hands, their feet, and both their hands and feet; they cut off their ears, their noses, and both their ears and noses; they inflict the ‘gruel pot,’ the ‘polished conch-shell head,’ ‘Rāhu’s mouth,’ the ‘garland of fire,’ the ‘flaming hand,’ the ‘bark-strip garment,’ the ‘bark-dress,’ the ‘antelope,’ the ‘meat hook,’ the ‘coin torture,’ the ‘caustic scrub,’ the ‘pivot-pin,’ and the ‘straw-mat’; they pour boiling oil over them, have them devoured by dogs, impale them alive on a stake, and cut off their heads with a sword.”

‘‘Tassa evaṃ hoti – ‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu coraṃ āgucāriṃ rājāno gahetvā vividhā kammakāraṇā kārenti; kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Ahañceva kho pana evarūpaṃ pāpakammaṃ kareyyaṃ, mampi rājāno gahetvā evarūpā vividhā kammakāraṇā kāreyyuṃ; kasāhipi tāḷeyyuṃ…pe… asināpi sīsaṃ chindeyyu’nti. So diṭṭhadhammikassa vajjassa bhīto na paresaṃ pābhataṃ vilumpanto carati. Idaṃ vuccati, bhikkhave, diṭṭhadhammikaṃ vajjaṃ.

“It occurs to him: ‘It is because of such evil deeds that when kings have caught a thief, a criminal, they inflict various punishments upon them: they flog them with whips, beat them with canes, and strike them with clubs; they cut off their hands, their feet, and both their hands and feet; they cut off their ears, their noses, and both their ears and noses; they inflict the ‘gruel pot,’ the ‘polished conch-shell head,’ ‘Rāhu’s mouth,’ the ‘garland of fire,’ the ‘flaming hand,’ the ‘bark-strip garment,’ the ‘bark-dress,’ the ‘antelope,’ the ‘meat hook,’ the ‘coin torture,’ the ‘caustic scrub,’ the ‘pivot-pin,’ and the ‘straw-mat’; they pour boiling oil over them, have them devoured by dogs, impale them alive on a stake, and cut off their heads with a sword. If I were to do such an evil deed, kings would catch me and inflict these same various punishments upon me: they would flog me with whips… and cut off my head with a sword.’ Fearing the fault in this present life, he does not go about plundering the property of others. This, monks, is called the fault in this present life.”

‘‘Katamañca, bhikkhave, samparāyikaṃ vajjaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati – ‘kāyaduccaritassa kho pana pāpako dukkho vipāko abhisamparāyaṃ, vacīduccaritassa pāpako dukkho vipāko abhisamparāyaṃ, manoduccaritassa pāpako dukkho vipāko abhisamparāyaṃ. Ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ. Kiñca taṃ yāhaṃ na kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya’nti. So samparāyikassa vajjassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, samparāyikaṃ vajjaṃ. ‘‘Imāni kho, bhikkhave, dve vajjāni. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘diṭṭhadhammikassa vajjassa bhāyissāma, samparāyikassa vajjassa bhāyissāma, vajjabhīruno bhavissāma [Pg.51] vajjabhayadassāvino’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ. Vajjabhīruno, bhikkhave, vajjabhayadassāvino etaṃ pāṭikaṅkhaṃ yaṃ parimuccissati sabbavajjehī’’ti. Paṭhamaṃ.

“And what, monks, is the fault in a future life? Here, monks, someone reflects thus: ‘Misconduct of body has an evil, painful result in a future life; misconduct of speech has an evil, painful result in a future life; misconduct of mind has an evil, painful result in a future life. If I were to engage in misconduct of body, speech, and mind, how could it be that I would not, with the breakup of the body, after death, be reborn in a state of deprivation, a bad destination, the abyss, in hell?’ Fearing the fault in a future life, he abandons misconduct of body and cultivates good conduct of body; he abandons misconduct of speech and cultivates good conduct of speech; he abandons misconduct of mind and cultivates good conduct of mind; he maintains himself in purity. This, monks, is called the fault in a future life. These, monks, are the two faults. Therefore, monks, you should train thus: ‘We will fear the fault in this present life; we will fear the fault in a future life; we will be those who fear faults and see danger in them.’ This is how you should train, monks. For one who fears faults, monks, who sees danger in them, it is to be expected that he will be freed from all faults.” First.

2. Padhānasuttaṃ

2. The Discourse on Striving

2. ‘‘Dvemāni, bhikkhave, padhānāni durabhisambhavāni lokasmiṃ. Katamāni dve? Yañca gihīnaṃ agāraṃ ajjhāvasataṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānuppadānatthaṃ padhānaṃ, yañca agārasmā anagāriyaṃ pabbajitānaṃ sabbūpadhipaṭinissaggatthaṃ padhānaṃ. Imāni kho, bhikkhave, dve padhānāni durabhisambhavāni lokasmiṃ.

2. “Monks, these two strivings are difficult to accomplish in the world. What are the two? The striving of householders living at home to provide robes, alms-food, lodging, and medicinal requisites for the sick; and the striving of those who have gone forth from the household life into homelessness for the sake of relinquishing all attachments. These, monks, are the two strivings that are difficult to accomplish in the world.”

‘‘Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ padhānānaṃ yadidaṃ sabbūpadhipaṭinissaggatthaṃ padhānaṃ. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘sabbūpadhipaṭinissaggatthaṃ padhānaṃ padahissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Dutiyaṃ.

“Monks, of these two strivings, this is the foremost: the striving for the sake of relinquishing all attachments. Therefore, monks, you should train thus: ‘We will undertake the striving for the sake of relinquishing all attachments.’ This is how you should train, monks.” Second.

3. Tapanīyasuttaṃ

3. The Discourse on What Causes Remorse

3. ‘‘Dveme, bhikkhave, dhammā tapanīyā. Katame dve? Idha, bhikkhave, ekaccassa kāyaduccaritaṃ kataṃ hoti, akataṃ hoti kāyasucaritaṃ; vacīduccaritaṃ kataṃ hoti; akataṃ hoti vacīsucaritaṃ; manoduccaritaṃ kataṃ hoti, akataṃ hoti manosucaritaṃ. So ‘kāyaduccaritaṃ me kata’nti tappati, ‘akataṃ me kāyasucarita’nti tappati; ‘vacīduccaritaṃ me kata’nti tappati, ‘akataṃ me vacīsucarita’nti tappati; ‘manoduccaritaṃ me kata’nti tappati, ‘akataṃ me manosucarita’nti tappati. Ime kho, bhikkhave, dve dhammā tapanīyā’’ti. Tatiyaṃ.

3. Monks, these two are tormenting states. What two? Here, monks, a certain person has committed bodily misconduct and has not performed good bodily conduct; has committed verbal misconduct and has not performed good verbal conduct; has committed mental misconduct and has not performed good mental conduct. That person is tormented, thinking: ‘Bodily misconduct has been committed by me,’ and is tormented, thinking: ‘Good bodily conduct has not been performed by me.’ That person is tormented, thinking: ‘Verbal misconduct has been committed by me,’ and is tormented, thinking: ‘Good verbal conduct has not been performed by me.’ That person is tormented, thinking: ‘Mental misconduct has been committed by me,’ and is tormented, thinking: ‘Good mental conduct has not been performed by me.’ Indeed, monks, these are the two tormenting states.

4. Atapanīyasuttaṃ

4. The Discourse on What Does Not Cause Torment

4. ‘‘Dveme, bhikkhave, dhammā atapanīyā. Katame dve? Idha, bhikkhave, ekaccassa kāyasucaritaṃ kataṃ hoti, akataṃ hoti kāyaduccaritaṃ; vacīsucaritaṃ kataṃ hoti, akataṃ hoti vacīduccaritaṃ; manosucaritaṃ kataṃ hoti, akataṃ hoti manoduccaritaṃ. So ‘kāyasucaritaṃ me kata’nti na tappati, ‘akataṃ me kāyaduccarita’nti na tappati; ‘vacīsucaritaṃ me kata’nti na tappati, ‘akataṃ me vacīduccarita’nti na tappati; ‘manosucaritaṃ me kata’nti na tappati, ‘akataṃ me manoduccarita’nti na tappati. Ime kho, bhikkhave, dve dhammā atapanīyā’’ti. Catutthaṃ.

4. Monks, these two are states that do not cause torment. What two? Here, monks, a certain person has performed good bodily conduct and has not committed bodily misconduct; has performed good verbal conduct and has not committed verbal misconduct; has performed good mental conduct and has not committed mental misconduct. That person is not tormented, thinking: ‘Good bodily conduct has been performed by me,’ and is not tormented, thinking: ‘Bodily misconduct has not been committed by me.’ That person is not tormented, thinking: ‘Good verbal conduct has been performed by me,’ and is not tormented, thinking: ‘Verbal misconduct has not been committed by me.’ That person is not tormented, thinking: ‘Good mental conduct has been performed by me,’ and is not tormented, thinking: ‘Mental misconduct has not been committed by me.’ Indeed, monks, these are the two states that do not cause torment.

5. Upaññātasuttaṃ

5. The Discourse on What Was Discerned

5. ‘‘Dvinnāhaṃ[Pg.52], bhikkhave, dhammānaṃ upaññāsiṃ – yā ca asantuṭṭhitā kusalesu dhammesu, yā ca appaṭivānitā padhānasmiṃ. Appaṭivānī sudāhaṃ, bhikkhave, padahāmi – ‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti. Tassa mayhaṃ, bhikkhave, appamādādhigatā sambodhi, appamādādhigato anuttaro yogakkhemo. Tumhe cepi, bhikkhave, appaṭivānaṃ padaheyyātha – ‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti, tumhepi, bhikkhave, nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatha. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘appaṭivānaṃ padahissāma. Kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Pañcamaṃ.

5. Monks, I have discerned two qualities: dissatisfaction with wholesome qualities, and unflagging exertion in striving. And, monks, I strove with unflagging exertion, thinking: ‘Willingly, let only skin, sinews, and bones remain, and let the flesh and blood in my body dry up; there will be no stopping of my energy until I have attained what can be attained by human strength, human energy, and human exertion.’ It was through diligence that I attained enlightenment; it was through diligence that I attained the unsurpassed security from the yokes. If you too, monks, would strive with unflagging exertion, thinking: ‘Willingly, let only skin, sinews, and bones remain, and let the flesh and blood in my body dry up; there will be no stopping of my energy until I have attained what can be attained by human strength, human energy, and human exertion,’ then you too, monks, before long, will dwell having realized for yourselves with direct knowledge, in this very life, that unsurpassed culmination of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. Therefore, monks, you should train yourselves thus: ‘We will strive with unflagging exertion. Willingly, let only skin, sinews, and bones remain, and let the flesh and blood in my body dry up; there will be no stopping of my energy until I have attained what can be attained by human strength, human energy, and human exertion.’ Thus, monks, should you train yourselves.

6. Saṃyojanasuttaṃ

6. The Discourse on the Fetters

6. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Yā ca saṃyojaniyesu dhammesu assādānupassitā, yā ca saṃyojaniyesu dhammesu nibbidānupassitā. Saṃyojaniyesu, bhikkhave, dhammesu assādānupassī viharanto rāgaṃ na pajahati, dosaṃ na pajahati, mohaṃ na pajahati. Rāgaṃ appahāya, dosaṃ appahāya, mohaṃ appahāya na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Na parimuccati dukkhasmāti vadāmi.

6. Monks, there are these two things. What two? The contemplation of gratification in things that give rise to fetters, and the contemplation of disenchantment in things that give rise to fetters. Monks, one who dwells contemplating gratification in things that give rise to fetters does not abandon lust, does not abandon hatred, does not abandon delusion. Not having abandoned lust, not having abandoned hatred, not having abandoned delusion, one is not freed from birth, aging, and death; from sorrows, lamentations, pains, distresses, and despairs. One is not freed from suffering, I say.

‘‘Saṃyojaniyesu, bhikkhave, dhammesu nibbidānupassī viharanto rāgaṃ pajahati, dosaṃ pajahati, mohaṃ pajahati. Rāgaṃ pahāya, dosaṃ pahāya, mohaṃ [Pg.53] pahāya, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Parimuccati dukkhasmāti vadāmi. Ime kho, bhikkhave, dve dhammā’’ti. Chaṭṭhaṃ.

Monks, one who dwells contemplating disenchantment in things that give rise to fetters abandons lust, abandons hatred, and abandons delusion. Having abandoned lust, having abandoned hatred, and having abandoned delusion, one is freed from birth, aging, and death; from sorrows, lamentations, pains, distresses, and despairs. One is freed from suffering, I say. These, monks, are indeed the two things.

7. Kaṇhasuttaṃ

7. The Discourse on the Dark Qualities

7. ‘‘Dveme, bhikkhave, dhammā kaṇhā. Katame dve? Ahirikañca anottappañca. Ime kho, bhikkhave, dve dhammā kaṇhā’’ti. Sattamaṃ.

7. Monks, these two qualities are dark. Which two? Lack of shame and lack of moral dread. These, monks, are the two dark qualities.

8. Sukkasuttaṃ

8. The Discourse on the Bright Qualities

8. ‘‘Dveme, bhikkhave, dhammā sukkā. Katame dve? Hirī ca ottappañca. Ime kho, bhikkhave, dve dhammā sukkā’’ti. Aṭṭhamaṃ.

8. Monks, these two qualities are bright. Which two? Shame and moral dread. These, monks, are the two bright qualities.

9. Cariyasuttaṃ

9. The Discourse on Conduct

9. ‘‘Dveme, bhikkhave, dhammā sukkā lokaṃ pālenti. Katame dve? Hirī ca ottappañca. Ime kho, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā. Sambhedaṃ loko agamissa, yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā. Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṃ pālenti tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā’’ti. Navamaṃ.

9. Monks, these two bright qualities protect the world. Which two? Shame and moral dread. If, monks, these two bright qualities did not protect the world, there would be no recognition here of ‘mother,’ ‘maternal aunt,’ ‘uncle’s wife,’ ‘teacher’s wife,’ or ‘wives of respected men.’ The world would fall into promiscuity, like goats and sheep, chickens and pigs, dogs and jackals. But because, monks, these two bright qualities protect the world, there is recognition of ‘mother,’ ‘maternal aunt,’ ‘uncle’s wife,’ ‘teacher’s wife,’ and ‘wives of respected men.’

10. Vassūpanāyikasuttaṃ

10. The Discourse on the Commencement of the Rains-Residence

10. ‘‘Dvemā, bhikkhave, vassūpanāyikā. Katamā dve? Purimikā ca pacchimikā ca. Imā kho, bhikkhave, dve vassūpanāyikā’’ti. Dasamaṃ.

10. These two, monks, are the commencements of the rains-residence. Which two? The earlier and the later. These, monks, are the two commencements of the rains-residence.

Kammakaraṇavaggo paṭhamo.

The First Chapter: On the Performance of Actions.

Tassuddānaṃ –

The summary of its contents:

Vajjā padhānā dve tapanīyā, upaññātena pañcamaṃ;

Saṃyojanañca kaṇhañca, sukkaṃ cariyā vassūpanāyikena vaggo.

Blameworthy, exertion, two on torment; with designation as the fifth; the fetter and the dark, the bright, conduct, and with the rains-residence—this is the chapter.

2. Adhikaraṇavaggo

2. The Chapter on Issues

11. ‘‘Dvemāni[Pg.54], bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati – ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.

11. “Monks, there are these two powers. What two? The power of reflection and the power of development. And what, monks, is the power of reflection? Here, monks, a certain person reflects thus: ‘Bodily misconduct has a bad result in the present life and in the future; verbal misconduct has a bad result in the present life and in the future; mental misconduct has a bad result in the present life and in the future.’ Having reflected thus, they abandon bodily misconduct and develop bodily good conduct; they abandon verbal misconduct and develop verbal good conduct; they abandon mental misconduct and develop mental good conduct; they maintain themselves in purity. This, monks, is called the power of reflection.

‘‘Katamañca, bhikkhave, bhāvanābalaṃ. Tatra, bhikkhave, yamidaṃ bhāvanābalaṃ sekhānametaṃ balaṃ. Sekhañhi so, bhikkhave, balaṃ āgamma rāgaṃ pajahati, dosaṃ pajahati, mohaṃ pajahati. Rāgaṃ pahāya, dosaṃ pahāya, mohaṃ pahāya yaṃ akusalaṃ na taṃ karoti, yaṃ pāpaṃ na taṃ sevati. Idaṃ vuccati, bhikkhave, bhāvanābalaṃ. Imāni kho, bhikkhave, dve balānī’’ti.

“And what, monks, is the power of development? Here, monks, this power of development is the power of the trainees. For, monks, relying on this power, a trainee abandons lust, abandons aversion, and abandons delusion. Having abandoned lust, aversion, and delusion, they do not do what is unwholesome, nor do they pursue what is evil. This, monks, is called the power of development. These, monks, are the two powers.”

12. ‘‘Dvemāni, bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati – ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.

12. “Monks, there are these two powers. What two? The power of reflection and the power of development. And what, monks, is the power of reflection? Here, monks, a certain person reflects thus: ‘Bodily misconduct has a bad result in the present life and in the future; verbal misconduct has a bad result in the present life and in the future; mental misconduct has a bad result in the present life and in the future.’ Having reflected thus, they abandon bodily misconduct and develop bodily good conduct; they abandon verbal misconduct and develop verbal good conduct; they abandon mental misconduct and develop mental good conduct; they maintain themselves in purity. This, monks, is called the power of reflection.

‘‘Katamañca, bhikkhave, bhāvanābalaṃ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ[Pg.55]. Idaṃ vuccati, bhikkhave, bhāvanābalaṃ. Imāni kho, bhikkhave, dve balānī’’ti.

“And what, monks, is the power of development? Here, monks, a monk develops the enlightenment factor of mindfulness, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. He develops the enlightenment factor of investigation of phenomena… the enlightenment factor of energy… the enlightenment factor of rapture… the enlightenment factor of tranquility… the enlightenment factor of concentration… he develops the enlightenment factor of equanimity, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. This, monks, is called the power of development. These, monks, are the two powers.”

13. ‘‘Dvemāni, bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati – ‘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. So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.

13. “Monks, there are these two powers. What two? The power of reflection and the power of development. And what, monks, is the power of reflection? Here, monks, a certain person reflects thus: ‘Bodily misconduct has a bad result in the present life and in the future; verbal misconduct has a bad result in the present life and in the future; mental misconduct has a bad result in the present life and in the future.’ Having reflected thus, they abandon bodily misconduct and develop bodily good conduct; they abandon verbal misconduct and develop verbal good conduct; they abandon mental misconduct and develop mental good conduct; they maintain themselves in purity. This, monks, is called the power of reflection.

‘‘Katamañca, bhikkhave, bhāvanābalaṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati, bhikkhave, bhāvanābalaṃ. Imāni kho, bhikkhave, dve balānī’’ti.

“And what, monks, is the power of development? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and abides in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, having internal confidence and unification of mind, he enters and abides in the second jhāna, which is without thought and examination, and has rapture and happiness born of concentration. With the fading away of rapture, dwelling with equanimity, mindful, and clearly comprehending, and experiencing happiness with the body, he enters and abides in the third jhāna, of which the Noble Ones declare: ‘One who is equanimous and mindful abides happily.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and abides in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity. This, monks, is called the power of development. These, indeed, monks, are the two powers.”

14. ‘‘Dvemā, bhikkhave, tathāgatassa dhammadesanā. Katamā dve? Saṃkhittena ca vitthārena ca. Imā kho, bhikkhave, dve tathāgatassa dhammadesanā’’ti.

14. “Monks, these are two teachings of the Tathāgata. What two? In brief and in detail. These, indeed, monks, are the two teachings of the Tathāgata.”

15. ‘‘Yasmiṃ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū [Pg.56] ca na phāsuṃ viharissantīti. Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsuṃ viharissantīti.

15. Monks, in whatever dispute the monk who has committed an offense and the accusing monk do not properly reflect on themselves by themselves, it can be expected that this dispute will lead to lengthiness, harshness, and roughness, and the monks will not abide at ease. But in whatever dispute the monk who has committed an offense and the accusing monk do properly reflect on themselves by themselves, it can be expected that this dispute will not lead to lengthiness, harshness, or roughness, and the monks will abide at ease.

‘‘Kathañca, bhikkhave, āpanno bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati? Idha, bhikkhave, āpanno bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho akusalaṃ āpanno kañcideva desaṃ kāyena. Maṃ so bhikkhu addasa akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. No ce ahaṃ akusalaṃ āpajjeyyaṃ kiñcideva desaṃ kāyena, na maṃ so bhikkhu passeyya akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Yasmā ca kho, ahaṃ akusalaṃ āpanno kiñcideva desaṃ kāyena, tasmā maṃ so bhikkhu addasa akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Disvā ca pana maṃ so bhikkhu akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena anattamano ahosi. Anattamano samāno anattamanavacanaṃ maṃ so bhikkhu avaca. Anattamanavacanāhaṃ tena bhikkhunā vutto samāno anattamano ahosiṃ. Anattamano samāno paresaṃ ārocesiṃ. Iti mameva tattha accayo accagamā suṅkadāyakaṃva bhaṇḍasminti. Evaṃ kho, bhikkhave, āpanno bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati.

And how, monks, does a monk who has committed an offense properly reflect on himself by himself? Here, monks, a monk who has committed an offense reflects thus: ‘I have indeed committed some unwholesome offense by body. That monk saw me committing some unwholesome offense by body. If I had not committed some unwholesome offense by body, that monk would not have seen me committing it. But because I did commit some unwholesome offense by body, that monk saw me committing it. Having seen me committing some unwholesome offense by body, that monk was displeased. Being displeased, that monk spoke displeasing words to me. Having been spoken to with displeasing words by that monk, I became displeased. Being displeased, I told others. Thus, the transgression there overcame me alone, just as when goods are brought in while avoiding the customs house, the fault overcomes the one liable for the duty.’ In this way, monks, a monk who has committed an offense properly reflects on himself by himself.

‘‘Kathañca, bhikkhave, codako bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati? Idha, bhikkhave, codako bhikkhu iti paṭisañcikkhati – ‘ayaṃ kho bhikkhu akusalaṃ āpanno kiñcideva desaṃ kāyena. Ahaṃ imaṃ bhikkhuṃ addasaṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. No ce ayaṃ bhikkhu akusalaṃ āpajjeyya kiñcideva desaṃ kāyena, nāhaṃ imaṃ bhikkhuṃ passeyyaṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Yasmā ca kho, ayaṃ bhikkhu akusalaṃ āpanno kiñcideva desaṃ kāyena, tasmā ahaṃ imaṃ bhikkhuṃ addasaṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Disvā ca panāhaṃ imaṃ bhikkhuṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena anattamano ahosiṃ. Anattamano [Pg.57] samāno anattamanavacanāhaṃ imaṃ bhikkhuṃ avacaṃ. Anattamanavacanāyaṃ bhikkhu mayā vutto samāno anattamano ahosi. Anattamano samāno paresaṃ ārocesi. Iti mameva tattha accayo accagamā suṅkadāyakaṃva bhaṇḍasminti. Evaṃ kho, bhikkhave, codako bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati.

And how, monks, does an accusing monk properly reflect on himself by himself? Here, monks, an accusing monk reflects thus: ‘This monk has committed some unwholesome offense by body. I saw this monk committing some unwholesome offense by body. If this monk had not committed some unwholesome offense by body, I would not have seen him committing it. But because this monk did commit some unwholesome offense by body, I saw him committing it. Having seen this monk committing some unwholesome offense by body, I became displeased. Being displeased, I spoke displeasing words to this monk. This monk, having been spoken to with displeasing words by me, became displeased. Being displeased, he told others. Thus, the transgression there overcame me alone, just as when goods are brought in while avoiding the customs house, the fault overcomes the one liable for the duty.’ In this way, monks, an accusing monk properly reflects on himself by himself.

‘‘Yasmiṃ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca na phāsuṃ viharissantīti. Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsu viharissantī’’ti.

Monks, in whatever dispute the monk who has committed an offense and the accusing monk do not properly reflect on themselves by themselves, it can be expected that this dispute will lead to lengthiness, harshness, and roughness, and the monks will not abide at ease. But in whatever dispute the monk who has committed an offense and the accusing monk do properly reflect on themselves by themselves, it can be expected that this dispute will not lead to lengthiness, harshness, or roughness, and the monks will abide at ease.

16. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – ‘‘ko nu kho, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti? ‘‘Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti.

16. Then a certain brahmin approached the Blessed One; having approached, he exchanged courteous greetings with the Blessed One. Having concluded amiable and memorable talk, he sat down to one side. Sitting to one side, that brahmin said this to the Blessed One: 'What, venerable Gotama, is the cause, what is the condition, whereby some beings here, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a place of ruin, in hell?' 'Brahmin, it is because of unrighteous conduct and uneven conduct that some beings here, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a place of ruin, in hell.'

‘‘Ko nu kho, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti? ‘‘Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.

'What, venerable Gotama, is the cause, what is the condition, whereby some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world?' 'Brahmin, it is because of righteous conduct and even conduct that some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world.'

‘‘Abhikkantaṃ, bho gotama! Abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ [Pg.58] maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

'Excellent, venerable Gotama! Excellent, venerable Gotama! Just as, venerable Gotama, one might set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms—in the very same way, the Dhamma has been made clear in many ways by the venerable Gotama. I go for refuge to the venerable Gotama, to the Dhamma, and to the Sangha of bhikkhus. May the venerable Gotama remember me as a lay follower who has gone for refuge for life, from this day forward.'

17. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘ko nu kho, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti? ‘‘Katattā ca, brāhmaṇa, akatattā ca. Evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti. ‘‘Ko pana, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti? ‘‘Katattā ca, brāhmaṇa, akatattā ca. Evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti. ‘‘Na kho ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājāneyya’’nti. ‘‘Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

17. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, he exchanged courteous greetings with the Blessed One. Having concluded amiable and memorable talk, he sat down to one side. Sitting to one side, the brahmin Jāṇussoṇi said this to the Blessed One: ‘What, venerable Gotama, is the cause, what is the condition, whereby some beings here, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a place of ruin, in hell?’ ‘Brahmin, it is because of what has been done and what has not been done. Thus some beings here, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a place of ruin, in hell.’ ‘But what, venerable Gotama, is the cause, what is the condition, whereby some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world?’ ‘Brahmin, it is because of what has been done and what has not been done. Thus some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world.’ ‘I do not understand in detail the meaning of this brief statement by the venerable Gotama, which has not been analyzed. It would be good if the venerable Gotama would teach me the Dhamma so that I might understand in detail the meaning of this brief statement by the venerable Gotama, which has not been analyzed.’ ‘Then, brahmin, listen and pay close attention; I will speak.’ ‘Yes, venerable sir,’ the brahmin Jāṇussoṇi replied to the Blessed One. The Blessed One said this:

‘‘Idha, brāhmaṇa, ekaccassa kāyaduccaritaṃ kataṃ hoti, akataṃ hoti kāyasucaritaṃ; vacīduccaritaṃ kataṃ hoti, akataṃ hoti vacīsucaritaṃ; manoduccaritaṃ kataṃ hoti, akataṃ hoti manosucaritaṃ. Evaṃ kho, brāhmaṇa, katattā ca akatattā ca evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Idha pana, brāhmaṇa, ekaccassa kāyasucaritaṃ kataṃ hoti, akataṃ hoti kāyaduccaritaṃ; vacīsucaritaṃ kataṃ hoti, akataṃ hoti vacīduccaritaṃ; manosucaritaṃ kataṃ hoti, akataṃ hoti manoduccaritaṃ. Evaṃ kho, brāhmaṇa, katattā ca akatattā ca evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.

‘Here, brahmin, for someone, bodily misconduct has been done, and bodily good conduct has not been done; verbal misconduct has been done, and verbal good conduct has not been done; mental misconduct has been done, and mental good conduct has not been done. Thus, brahmin, because of what has been done and what has not been done, some beings here, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a place of ruin, in hell. But here, brahmin, for someone, bodily good conduct has been done, and bodily misconduct has not been done; verbal good conduct has been done, and verbal misconduct has not been done; mental good conduct has been done, and mental misconduct has not been done. Thus, brahmin, because of what has been done and what has not been done, some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world.’

‘‘Abhikkantaṃ[Pg.59], bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

‘Excellent, venerable Gotama! … May the venerable Gotama remember me as a lay follower who has gone for refuge for life, from this day forward.’

18. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – ‘‘ekaṃsenāhaṃ, ānanda, akaraṇīyaṃ vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccarita’’nti. ‘‘Yamidaṃ, bhante, bhagavatā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ko ādīnavo pāṭikaṅkho’’ti? ‘‘Yamidaṃ, ānanda, mayā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ayaṃ ādīnavo pāṭikaṅkho – attāpi attānaṃ upavadati, anuvicca viññū garahanti, pāpako kittisaddo abbhuggacchati, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yamidaṃ, ānanda, mayā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ayaṃ ādīnavo pāṭikaṅkho’’ti.

18. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. As the Venerable Ānanda was sitting to one side, the Blessed One said this to him: “Ānanda, I declare that misconduct by body, speech, and mind is absolutely not to be done.” “Venerable sir, when this misconduct by body, speech, and mind—declared by the Blessed One as absolutely not to be done—is being done, what danger is to be expected?” “Ānanda, when this misconduct by body, speech, and mind—declared by me as absolutely not to be done—is being done, this danger is to be expected: one blames oneself; the wise, having investigated, censure one; an evil reputation spreads; one dies confused; and with the breakup of the body, after death, one is reborn in a state of deprivation, a bad destination, a place of ruin, in hell. Ānanda, when this misconduct by body, speech, and mind—declared by me as absolutely not to be done—is being done, this danger is to be expected.”

‘‘Ekaṃsenāhaṃ, ānanda, karaṇīyaṃ vadāmi kāyasucaritaṃ vacīsucaritaṃ manosucarita’’nti. ‘‘Yamidaṃ, bhante, bhagavatā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ko ānisaṃso pāṭikaṅkho’’ti? ‘‘Yamidaṃ, ānanda, mayā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ayaṃ ānisaṃso pāṭikaṅkho – attāpi attānaṃ na upavadati, anuvicca viññū pasaṃsanti, kalyāṇo kittisaddo abbhuggacchati, asammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yamidaṃ, ānanda, mayā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ayaṃ ānisaṃso pāṭikaṅkho’’ti.

“Ānanda, I declare that good conduct by body, speech, and mind is absolutely to be done.” “Venerable sir, when this good conduct by body, speech, and mind—declared by the Blessed One as absolutely to be done—is being done, what benefit is to be expected?” “Ānanda, when this good conduct by body, speech, and mind—declared by me as absolutely to be done—is being done, this benefit is to be expected: one does not blame oneself; the wise, having investigated, praise one; a good reputation spreads; one dies unconfused; and with the breakup of the body, after death, one is reborn in a good destination, a heavenly world. Ānanda, when this good conduct by body, speech, and mind—declared by me as absolutely to be done—is being done, this benefit is to be expected.”

19. ‘‘Akusalaṃ, bhikkhave, pajahatha. Sakkā, bhikkhave, akusalaṃ pajahituṃ. No cedaṃ, bhikkhave, sakkā abhavissa akusalaṃ pajahituṃ, nāhaṃ evaṃ vadeyyaṃ – ‘akusalaṃ, bhikkhave, pajahathā’ti. Yasmā ca kho, bhikkhave, sakkā [Pg.60] akusalaṃ pajahituṃ tasmāhaṃ evaṃ vadāmi – ‘akusalaṃ, bhikkhave, pajahathā’ti. Akusalañca hidaṃ, bhikkhave, pahīnaṃ ahitāya dukkhāya saṃvatteyya nāhaṃ evaṃ vadeyyaṃ – ‘akusalaṃ, bhikkhave, pajahathā’ti. Yasmā ca kho, bhikkhave, akusalaṃ pahīnaṃ hitāya sukhāya saṃvattati tasmāhaṃ evaṃ vadāmi – ‘akusalaṃ, bhikkhave, pajahathā’’’ti.

19. “Bhikkhus, abandon the unwholesome. It is possible, Bhikkhus, to abandon the unwholesome. If it were not possible, Bhikkhus, to abandon the unwholesome, I would not say: ‘Bhikkhus, abandon the unwholesome.’ But because, Bhikkhus, it is possible to abandon the unwholesome, I say: ‘Bhikkhus, abandon the unwholesome.’ And if, Bhikkhus, this abandoned unwholesome were to lead to harm and suffering, I would not say: ‘Bhikkhus, abandon the unwholesome.’ But because, Bhikkhus, the abandoned unwholesome leads to benefit and happiness, I say: ‘Bhikkhus, abandon the unwholesome.’”

‘‘Kusalaṃ, bhikkhave, bhāvetha. Sakkā, bhikkhave, kusalaṃ bhāvetuṃ. No cedaṃ, bhikkhave, sakkā abhavissa kusalaṃ bhāvetuṃ, nāhaṃ evaṃ vadeyyaṃ – ‘kusalaṃ, bhikkhave, bhāvethā’ti. Yasmā ca kho, bhikkhave, sakkā kusalaṃ bhāvetuṃ tasmāhaṃ evaṃ vadāmi – ‘kusalaṃ, bhikkhave, bhāvethā’ti. Kusalañca hidaṃ, bhikkhave, bhāvitaṃ ahitāya dukkhāya saṃvatteyya, nāhaṃ evaṃ vadeyyaṃ – ‘kusalaṃ, bhikkhave, bhāvethā’ti. Yasmā ca kho, bhikkhave, kusalaṃ bhāvitaṃ hitāya sukhāya saṃvattati tasmāhaṃ evaṃ vadāmi – ‘kusalaṃ, bhikkhave, bhāvethā’’’ti.

“Bhikkhus, cultivate the wholesome. It is possible, Bhikkhus, to cultivate the wholesome. If it were not possible, Bhikkhus, to cultivate the wholesome, I would not say: ‘Bhikkhus, cultivate the wholesome.’ But because, Bhikkhus, it is possible to cultivate the wholesome, I say: ‘Bhikkhus, cultivate the wholesome.’ And if, Bhikkhus, this cultivated wholesome were to lead to harm and suffering, I would not say: ‘Bhikkhus, cultivate the wholesome.’ But because, Bhikkhus, the cultivated wholesome leads to benefit and happiness, I say: ‘Bhikkhus, cultivate the wholesome.’”

20. ‘‘Dveme, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. Katame dve? Dunnikkhittañca padabyañjanaṃ attho ca dunnīto. Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti. Ime kho, bhikkhave, dve dhammā saddhammassa sammosāya antaradhānāya saṃvattantī’’ti.

20. “Bhikkhus, these two things lead to the confusion and disappearance of the good Dhamma. Which two? Poorly composed words and phrases, and poorly inferred meaning. When the words and phrases are poorly composed, Bhikkhus, the meaning is also difficult to infer. These, Bhikkhus, are the two things that lead to the confusion and disappearance of the good Dhamma.”

21. ‘‘Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame dve? Sunikkhittañca padabyañjanaṃ attho ca sunīto. Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. Ime kho, bhikkhave, dve dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī’’ti.

21. “Bhikkhus, these two things lead to the stability, non-confusion, and non-disappearance of the good Dhamma. Which two? Well-composed words and phrases, and well-inferred meaning. When the words and phrases are well-composed, Bhikkhus, the meaning is also easy to infer. These, Bhikkhus, are the two things that lead to the stability, non-confusion, and non-disappearance of the good Dhamma.”

Adhikaraṇavaggo dutiyo.

The Second Chapter on Adjudication.

3. Bālavaggo

3. The Chapter on Fools

22. ‘‘‘Dveme, bhikkhave, bālā. Katame dve? Yo ca accayaṃ accayato na passati, yo ca accayaṃ desentassa yathādhammaṃ nappaṭiggaṇhāti. Ime kho, bhikkhave, dve bālā’ti. ‘Dveme[Pg.61], bhikkhave, paṇḍitā. Katame dve? Yo ca accayaṃ accayato passati, yo ca accayaṃ desentassa yathādhammaṃ paṭiggaṇhāti. Ime kho, bhikkhave, dve paṇḍitā’’’ti.

22. “Bhikkhus, there are these two fools. Which two? The one who does not see a transgression as a transgression, and the one who does not, in accordance with the Dhamma, accept it from one who is confessing a transgression. These, Bhikkhus, are the two fools. Bhikkhus, there are these two wise persons. Which two? The one who sees a transgression as a transgression, and the one who does, in accordance with the Dhamma, accept it from one who is confessing a transgression. These, Bhikkhus, are the two wise persons.”

23. ‘‘Dveme, bhikkhave, tathāgataṃ abbhācikkhanti. Katame dve? Duṭṭho vā dosantaro, saddho vā duggahitena. Ime kho, bhikkhave, dve tathāgataṃ abbhācikkhantī’’ti.

23. “Bhikkhus, these two misrepresent the Tathāgata. Which two? One who is malicious with internal animosity, and one who is faithful but with wrong grasp. These, Bhikkhus, are the two who misrepresent the Tathāgata.”

24. ‘‘‘Dveme, bhikkhave, tathāgataṃ abbhācikkhanti. Katame dve? Yo ca abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti, yo ca bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti. Ime kho, bhikkhave, dve tathāgataṃ abbhācikkhantī’ti. ‘Dveme, bhikkhave, tathāgataṃ nābbhācikkhanti. Katame dve? Yo ca abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti, yo ca bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti. Ime kho, bhikkhave, dve tathāgataṃ nābbhācikkhantī’’’ti.

24. “‘Bhikkhus, these two misrepresent the Tathāgata. Which two? The one who presents what was not spoken or uttered by the Tathāgata as spoken or uttered by the Tathāgata, and the one who presents what was spoken or uttered by the Tathāgata as not spoken or uttered by the Tathāgata. These, Bhikkhus, are the two who misrepresent the Tathāgata.’ ‘Bhikkhus, these two do not misrepresent the Tathāgata. Which two? The one who presents what was not spoken or uttered by the Tathāgata as not spoken or uttered by the Tathāgata, and the one who presents what was spoken or uttered by the Tathāgata as spoken or uttered by the Tathāgata. These, Bhikkhus, are the two who do not misrepresent the Tathāgata.’”

25. ‘‘Dveme, bhikkhave, tathāgataṃ abbhācikkhanti. Katame dve? Yo ca neyyatthaṃ suttantaṃ nītattho suttantoti dīpeti, yo ca nītatthaṃ suttantaṃ neyyattho suttantoti dīpeti. Ime kho, bhikkhave, dve tathāgataṃ abbhācikkhantī’’ti.

25. “Bhikkhus, these two misrepresent the Tathāgata. Which two? The one who presents a discourse of interpretable meaning as a discourse of definitive meaning, and the one who presents a discourse of definitive meaning as a discourse of interpretable meaning. These, Bhikkhus, are the two who misrepresent the Tathāgata.”

26. ‘‘Dveme, bhikkhave, tathāgataṃ nābbhācikkhanti. Katame dve? Yo ca neyyatthaṃ suttantaṃ neyyattho suttantoti dīpeti, yo ca nītatthaṃ suttantaṃ nītattho suttantoti dīpeti. Ime kho, bhikkhave, dve tathāgataṃ nābbhācikkhantī’’ti.

26. “Bhikkhus, these two do not misrepresent the Tathāgata. Which two? The one who presents a discourse of interpretable meaning as a discourse of interpretable meaning, and the one who presents a discourse of definitive meaning as a discourse of definitive meaning. These, Bhikkhus, are the two who do not misrepresent the Tathāgata.”

27. ‘‘Paṭicchannakammantassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā – nirayo vā tiracchānayoni vāti. Appaṭicchannakammantassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā – devā vā manussā vā’’ti.

27. “For one whose deeds are concealed, Bhikkhus, one of two destinations is to be expected: either hell or the animal realm. For one whose deeds are unconcealed, Bhikkhus, one of two destinations is to be expected: either the devas or humans.”

28. ‘‘Micchādiṭṭhikassa[Pg.62], bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā – nirayo vā tiracchānayoni vā’’ti.

28. “For one with wrong view, Bhikkhus, one of two destinations is to be expected: either hell or the animal realm.”

29. ‘‘Sammādiṭṭhikassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā – devā vā manussā vā’’ti.

29. “For one with right view, Bhikkhus, one of two destinations is to be expected: either the devas or humans.”

30. ‘‘Dussīlassa, bhikkhave, dve paṭiggāhā – nirayo vā tiracchānayoni vā. Sīlavato, bhikkhave, dve paṭiggāhā – devā vā manussā vā’’ti.

30. “For an immoral person, Bhikkhus, there are two destinations: either hell or the animal realm. For a virtuous person, Bhikkhus, there are two destinations: either the devas or humans.”

31. ‘‘Dvāhaṃ, bhikkhave, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi. Katame dve? Attano ca diṭṭhadhammasukhavihāraṃ sampassamāno, pacchimañca janataṃ anukampamāno. Ime kho ahaṃ, bhikkhave, dve atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmī’’ti.

31. “Bhikkhus, seeing two benefits, I make use of remote lodgings in forests and woodlands. What are the two? Seeing my own pleasant abiding in this present life, and having compassion for the later generation. It is seeing these two benefits, bhikkhus, that I make use of remote lodgings in forests and woodlands.”

32. ‘‘Dve me, bhikkhave, dhammā vijjābhāgiyā. Katame dve? Samatho ca vipassanā ca. Samatho, bhikkhave, bhāvito kamattha manubhoti? Cittaṃ bhāvīyati. Cittaṃ bhāvitaṃ kamatthamanubhoti? Yo rāgo so pahīyati. Vipassanā, bhikkhave, bhāvitā kamatthamanubhoti? Paññā bhāvīyati. Paññā bhāvitā kamatthamanubhoti? Yā avijjā sā pahīyati. Rāgupakkiliṭṭhaṃ vā, bhikkhave, cittaṃ na vimuccati, avijjupakkiliṭṭhā vā paññā na bhāvīyati. Iti kho, bhikkhave, rāgavirāgā cetovimutti, avijjāvirāgā paññāvimuttī’’ti.

32. “Bhikkhus, these two things partake of true knowledge. What two? Tranquility and insight. When tranquility is developed, bhikkhus, what is its benefit? The mind is developed. When the mind is developed, what is its benefit? Passion is abandoned. When insight is developed, bhikkhus, what is its benefit? Wisdom is developed. When wisdom is developed, what is its benefit? Ignorance is abandoned. A mind defiled by passion, bhikkhus, is not liberated; and wisdom defiled by ignorance is not developed. Thus, bhikkhus, from the fading away of passion comes the liberation of mind; from the fading away of ignorance comes the liberation by wisdom.”

Bālavaggo tatiyo.

The Third Chapter on the Foolish.

4. Samacittavaggo

4. The Chapter on the Balanced Mind

33. ‘‘Asappurisabhūmiñca vo, bhikkhave, desessāmi sappurisabhūmiñca. Taṃ suṇātha, sādhukaṃ manasi karotha. Bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

33. “Bhikkhus, I will teach you the domain of an ignoble person and the domain of a noble person. Listen and attend closely. I will speak.” “Yes, Venerable Sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘Katamā [Pg.63] ca, bhikkhave, asappurisabhūmi? Asappuriso, bhikkhave, akataññū hoti akatavedī. Asabbhi hetaṃ, bhikkhave, upaññātaṃ yadidaṃ akataññutā akataveditā. Kevalā esā, bhikkhave, asappurisabhūmi yadidaṃ akataññutā akataveditā. Sappuriso ca kho, bhikkhave, kataññū hoti katavedī. Sabbhi hetaṃ, bhikkhave, upaññātaṃ yadidaṃ kataññutā kataveditā. Kevalā esā, bhikkhave, sappurisabhūmi yadidaṃ kataññutā kataveditā’’ti.

“And what, bhikkhus, is the domain of an ignoble person? An ignoble person, bhikkhus, is ungrateful and unthankful. This, bhikkhus, is praised by the ignoble: namely, ingratitude and unthankfulness. This, bhikkhus, is entirely the domain of an ignoble person: namely, ingratitude and unthankfulness. But a noble person, bhikkhus, is grateful and thankful. This, bhikkhus, is praised by the noble: namely, gratitude and thankfulness. This, bhikkhus, is entirely the domain of a noble person: namely, gratitude and thankfulness.”

34. ‘‘Dvinnāhaṃ, bhikkhave, na suppatikāraṃ vadāmi. Katamesaṃ dvinnaṃ? Mātu ca pitu ca. Ekena, bhikkhave, aṃsena mātaraṃ parihareyya, ekena aṃsena pitaraṃ parihareyya vassasatāyuko vassasatajīvī so ca nesaṃ ucchādanaparimaddananhāpanasambāhanena. Te ca tattheva muttakarīsaṃ cajeyyuṃ. Na tveva, bhikkhave, mātāpitūnaṃ kataṃ vā hoti paṭikataṃ vā. Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya mātāpitaro issarādhipacce rajje patiṭṭhāpeyya, na tveva, bhikkhave, mātāpitūnaṃ kataṃ vā hoti paṭikataṃ vā. Taṃ kissa hetu? Bahukārā, bhikkhave, mātāpitaro puttānaṃ āpādakā posakā imassa lokassa dassetāro. Yo ca kho, bhikkhave, mātāpitaro assaddhe saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīle sīlasampadāya samādapeti niveseti patiṭṭhāpeti, maccharī cāgasampadāya samādapeti niveseti patiṭṭhāpeti, duppaññe paññāsampadāya samādapeti niveseti patiṭṭhāpeti, ettāvatā kho, bhikkhave, mātāpitūnaṃ katañca hoti paṭikatañcā’’ti.

34. “Bhikkhus, I declare that there are two for whom repayment is not easy. Who are the two? Mother and father. If one were to carry one's mother on one shoulder and one's father on the other, and if, living for a hundred years with a hundred-year lifespan, one were to care for them by anointing, massaging, bathing, and rubbing their limbs, and even if they were to relieve themselves of urine and feces right there—still, bhikkhus, one would not have done enough for one's parents, nor repaid them. Even if one were to establish one's parents in sovereignty and kingship over this great earth, abundant in many jewels and treasures, still, bhikkhus, one would not have done enough for one's parents, nor repaid them. For what reason? Parents do much for their children, bhikkhus; they are their nurturers, their feeders, and they show them this world. But, bhikkhus, if one encourages, settles, and establishes one's faithless parents in the accomplishment of faith, one's immoral parents in the accomplishment of virtue, one's stingy parents in the accomplishment of generosity, one's unwise parents in the accomplishment of wisdom—to this extent, bhikkhus, one has done enough for one's parents and has repaid them.”

35. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ…pe… ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – ‘‘kiṃvādī bhavaṃ gotamo kimakkhāyī’’ti? ‘‘Kiriyavādī cāhaṃ, brāhmaṇa, akiriyavādī cā’’ti. ‘‘Yathākathaṃ pana bhavaṃ gotamo kiriyavādī ca akiriyavādī cā’’ti?

35. Then a certain brahmin approached the Blessed One and exchanged greetings with him. After exchanging courteous and memorable greetings, he sat down to one side and said to the Blessed One: “What is Master Gotama’s doctrine? What does he proclaim?” “I am one who proclaims action, brahmin, and also one who proclaims inaction.” “But in what way is Master Gotama a proclaimer of action and also a proclaimer of inaction?”

‘‘Akiriyaṃ kho ahaṃ, brāhmaṇa, vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa, anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ [Pg.64] vadāmi. Kiriyañca kho ahaṃ, brāhmaṇa, vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṃ kusalānaṃ dhammānaṃ kiriyaṃ vadāmi. Evaṃ kho ahaṃ, brāhmaṇa, kiriyavādī ca akiriyavādī cā’’ti.

“I proclaim inaction, brahmin, regarding bodily misconduct, verbal misconduct, and mental misconduct; I proclaim the non-doing of many kinds of evil, unwholesome things. And I proclaim action, brahmin, regarding good bodily conduct, good verbal conduct, and good mental conduct; I proclaim the doing of many kinds of wholesome things. Thus, brahmin, I am one who proclaims both action and inaction.”

‘‘Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

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

36. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho anāthapiṇḍiko gahapati bhagavantaṃ etadavoca – ‘‘kati nu kho, bhante, loke dakkhiṇeyyā, kattha ca dānaṃ dātabba’’nti? ‘‘Dve kho, gahapati, loke dakkhiṇeyyā – sekho ca asekho ca. Ime kho, gahapati, dve loke dakkhiṇeyyā, ettha ca dānaṃ dātabba’’nti.

36. Then the householder Anāthapiṇḍika approached the Blessed One, and after approaching, he paid homage to the Blessed One and sat down to one side. Seated to one side, the householder Anāthapiṇḍika said to the Blessed One: “Venerable sir, how many in the world are worthy of offerings, and to whom should a gift be given?” “Householder, there are two in the world who are worthy of offerings: the trainee and the one beyond training. These two, householder, are worthy of offerings in the world, and it is to them that a gift should be given.”

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

The Blessed One said this. Having said this, the Sugata, the Teacher, then said this further:

‘‘Sekho asekho ca imasmiṃ loke,Āhuneyyā yajamānānaṃ honti;

Te ujjubhūtā kāyena, vācāya uda cetasā;

Khettaṃ taṃ yajamānānaṃ, ettha dinnaṃ mahapphala’’nti.

“The trainee and the one beyond training in this world are worthy of offerings from those who give. They are upright in body, speech, and also in mind. That is the field for those who give; what is given to them yields great fruit.”

37. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca – ‘‘ajjhattasaṃyojanañca, āvuso, puggalaṃ desessāmi bahiddhāsaṃyojanañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

37. Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. At that time, the Venerable Sāriputta was dwelling at Sāvatthī in the Eastern Park, in the Mansion of Migāra’s Mother. There, the Venerable Sāriputta addressed the monks: “Friends, monks.” “Friend,” those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this: “Friends, I will teach you about the person with internal fetters and the person with external fetters. Listen to that and attend closely; I will speak.” “Yes, friend,” those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

‘‘Katamo cāvuso, ajjhattasaṃyojano puggalo? Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno[Pg.65], aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. So kāyassa bhedā paraṃ maraṇā aññataraṃ devanikāyaṃ upapajjati. So tato cuto āgāmī hoti, āgantā itthattaṃ. Ayaṃ vuccati, āvuso, ajjhattasaṃyojano puggalo āgāmī hoti, āgantā itthattaṃ.

“And what, friends, is the person with internal fetters? Here, friends, a monk is virtuous; he dwells restrained by the restraint of the Pātimokkha, endowed with good conduct and resort, seeing danger in the slightest faults. He undertakes and trains in the training rules. On the breaking up of the body, after death, he is reborn in a certain group of devas. Having passed away from there, he is a returner, one who comes back to this state. This, friends, is called the person with internal fetters, who is a returner, one who comes back to this state.”

‘‘Katamo cāvuso, bahiddhāsaṃyojano puggalo? Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. So aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So kāyassa bhedā paraṃ maraṇā aññataraṃ devanikāyaṃ upapajjati. So tato cuto anāgāmī hoti, anāgantā itthattaṃ. Ayaṃ vuccatāvuso, bahiddhāsaṃyojano puggalo anāgāmī hoti, anāgantā itthattaṃ.

“And what, friends, is the person with external fetters? Here, friends, a bhikkhu is virtuous; he dwells restrained by the restraint of the Pātimokkha, endowed with good conduct and resort, seeing danger in the slightest faults. He undertakes and trains in the training rules. He attains and dwells in a certain peaceful liberation of mind. On the breaking up of the body, after death, he is reborn in a certain group of devas. Having passed away from there, he is a non-returner, one who does not come back to this state. This, friends, is called the person with external fetters, who is a non-returner, one who does not come back to this state.”

‘‘Puna caparaṃ, āvuso, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. So kāmānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. So bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. So taṇhākkhayāya paṭipanno hoti. So lobhakkhayāya paṭipanno hoti. So kāyassa bhedā paraṃ maraṇā aññataraṃ devanikāyaṃ upapajjati. So tato cuto anāgāmī hoti, anāgantā itthattaṃ. Ayaṃ vuccatāvuso, bahiddhāsaṃyojano puggalo anāgāmī hoti, anāgantā itthatta’’nti.

“Furthermore, friends, a bhikkhu is virtuous... and so on... he undertakes and trains in the training rules. He practices for disenchantment, dispassion, and cessation regarding sensual pleasures. He practices for disenchantment, dispassion, and cessation regarding states of existence. He practices for the destruction of craving. He practices for the destruction of greed. On the breaking up of the body, after death, he is reborn in a certain group of devas. Having passed away from there, he is a non-returner, one who does not come back to this state. This, friends, is called the person with external fetters, who is a non-returner, one who does not come back to this state.”

Atha kho sambahulā samacittā devatā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā devatā bhagavantaṃ etadavocuṃ – ‘‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṃ ajjhattasaṃyojanañca puggalaṃ deseti bahiddhāsaṃyojanañca. Haṭṭhā, bhante, parisā. Sādhu, bhante, bhagavā yenāyasmā sāriputto tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya[Pg.66], evamevaṃ – jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho sāriputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca –

Then many devas of similar mind approached the Blessed One; having approached and paid homage to the Blessed One, they stood to one side. Standing to one side, those devas said this to the Blessed One: ‘Venerable sir, the Venerable Sāriputta is in the Eastern Park, in the mansion of Migāra’s mother, teaching the monks about the person with internal fetters and the person with external fetters. The assembly is delighted, venerable sir. It would be good, venerable sir, if the Blessed One, out of compassion, would approach the Venerable Sāriputta.’ The Blessed One consented by silence. Then the Blessed One—just as a strong man might extend his bent arm or bend his extended arm—disappeared from Jeta’s Grove and reappeared in the Eastern Park, in the mansion of Migāra’s mother, in front of the Venerable Sāriputta. The Blessed One sat down on the prepared seat. The Venerable Sāriputta also, having paid homage to the Blessed One, sat down to one side. To the Venerable Sāriputta, sitting to one side, the Blessed One said this:

‘‘Idha, sāriputta, sambahulā samacittā devatā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, sāriputta, tā devatā maṃ etadavocuṃ – ‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṃ ajjhattasaṃyojanañca puggalaṃ deseti bahiddhāsaṃyojanañca. Haṭṭhā, bhante, parisā. Sādhu, bhante, bhagavā yena āyasmā sāriputto tenupasaṅkamatu anukampaṃ upādāyā’ti. Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṃsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṃ byābādhenti. Siyā kho pana, sāriputta, evamassa – ‘tattha nūna tāsaṃ devatānaṃ tathā cittaṃ bhāvitaṃ yena tā devatā dasapi hutvā vīsampi hutvā tiṃsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṃ byābādhentī’ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Idheva kho, sāriputta, tāsaṃ devatānaṃ tathā cittaṃ bhāvitaṃ, yena tā devatā dasapi hutvā…pe… na ca aññamaññaṃ byābādhenti. Tasmātiha, sāriputta, evaṃ sikkhitabbaṃ – ‘santindriyā bhavissāma santamānasā’ti. Evañhi vo, sāriputta, sikkhitabbaṃ. ‘Santindriyānañhi vo, sāriputta, santamānasānaṃ santaṃyeva kāyakammaṃ bhavissati santaṃ vacīkammaṃ santaṃ manokammaṃ. Santaṃyeva upahāraṃ upaharissāma sabrahmacārīsū’ti. ‘Evañhi vo, sāriputta, sikkhitabbaṃ. Anassuṃ kho, sāriputta, aññatitthiyā paribbājakā ye imaṃ dhammapariyāyaṃ nāssosu’’’nti.

“Here, Sāriputta, many deities of like mind approached me; having approached and paid homage to me, they stood to one side. Standing to one side, Sāriputta, those deities said this to me: ‘Venerable sir, the Venerable Sāriputta is in the Eastern Park, in the mansion of Migāra’s mother, teaching the bhikkhus about the person with internal fetters and the person with external fetters. The assembly is delighted, venerable sir. It would be good, venerable sir, if the Blessed One, out of compassion, would approach the Venerable Sāriputta.’ Now, Sāriputta, those deities—whether they are ten, twenty, thirty, forty, fifty, or sixty—stand even in a space pricked by the tip of a gimlet, and they do not crowd one another. It might occur to you, Sāriputta: ‘Surely it must have been there that the minds of those deities were so developed that—whether they are ten... or sixty—they stand even in a space pricked by the tip of a gimlet and do not crowd one another.’ But, Sāriputta, it should not be seen thus. It is right here, in this Dispensation, that the minds of those deities were so developed that—whether they are ten... and so on... they do not crowd one another. Therefore, Sāriputta, you should train thus: ‘We will have tranquil faculties and tranquil minds.’ This is how you should train, Sāriputta. For you, Sāriputta, who have tranquil faculties and tranquil minds, your bodily action will be tranquil, your verbal action will be tranquil, and your mental action will be tranquil. ‘We will make a tranquil offering to our companions in the holy life.’ This is how you should train, Sāriputta. Lost indeed, Sāriputta, are the wanderers of other sects who have not heard this discourse on the Dhamma.”

38. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahākaccāno varaṇāyaṃ viharati bhaddasāritīre. Atha kho ārāmadaṇḍo brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā [Pg.67] mahākaccānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ārāmadaṇḍo brāhmaṇo āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘ko nu kho, bho kaccāna, hetu ko paccayo yena khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī’’ti? ‘‘Kāmarāgābhinivesavinibandha paligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī’’ti.

38. Thus have I heard. At one time the Venerable Mahākaccāna was dwelling at Varaṇā on the bank of the Bhaddasārī River. Then the brahmin Ārāmadaṇḍa approached the Venerable Mahākaccāna; having approached, he exchanged greetings with the Venerable Mahākaccāna. Having concluded a pleasant and memorable conversation, he sat down to one side. Sitting to one side, the brahmin Ārāmadaṇḍa said to the Venerable Mahākaccāna: ‘What, Master Kaccāna, is the cause, what is the reason, that khattiyas dispute with khattiyas, brahmins dispute with brahmins, and householders dispute with householders?’ ‘Brahmin, it is because of the cause which is the inclination towards, bondage to, entanglement in, obsession with, and complete absorption in the lust for sensual pleasures that khattiyas dispute with khattiyas, brahmins dispute with brahmins, and householders dispute with householders.’

‘‘Ko pana, bho kaccāna, hetu ko paccayo yena samaṇāpi samaṇehi vivadantī’’ti? ‘‘Diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, samaṇāpi samaṇehi vivadantī’’ti.

“What then, venerable Kaccāna, is the cause, what is the condition, whereby ascetics dispute with ascetics?” “Brahmin, it is because of the cause which is the adherence to, bondage to, entanglement in, obsession with, and complete absorption in the lust for views that ascetics dispute with ascetics.”

‘‘Atthi pana, bho kaccāna, koci lokasmiṃ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto’’ti? ‘‘Atthi, brāhmaṇa, lokasmiṃ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto’’ti.

“But is there, venerable Kaccāna, anyone in the world who has overcome this inclination towards, bondage to, entanglement in, obsession with, and complete absorption in the lust for sensual pleasures, and has overcome this adherence to, bondage to, entanglement in, obsession with, and complete absorption in the lust for views?” “There is, brahmin, someone in the world who has overcome this inclination towards, bondage to, entanglement in, obsession with, and complete absorption in the lust for sensual pleasures, and has overcome this adherence to, bondage to, entanglement in, obsession with, and complete absorption in the lust for views.”

‘‘Ko pana so, bho kaccāna, lokasmiṃ yo imañceva kāgarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto’’ti? ‘‘Atthi, brāhmaṇa, puratthimesu janapadesu sāvatthī nāma nagaraṃ. Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto’’ti.

“But who is that one, venerable Kaccāna, in the world who has overcome this inclination towards, bondage to, entanglement in, obsession with, and complete absorption in the lust for sensual pleasures, and has overcome this adherence to, bondage to, entanglement in, obsession with, and complete absorption in the lust for views?” “Brahmin, in the eastern districts there is a city named Sāvatthī. There the Blessed One, the Arahant, the Perfectly Enlightened One, now dwells. Indeed, brahmin, that Blessed One has overcome this inclination towards, bondage to, entanglement in, obsession with, and complete absorption in the lust for sensual pleasures, and has overcome this adherence to, bondage to, entanglement in, obsession with, and complete absorption in the lust for views.”

Evaṃ vutte ārāmadaṇḍo brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi –

When this was said, the brahmin Ārāmadaṇḍa rose from his seat, arranged his upper robe over one shoulder, placed his right knee on the ground, and, extending his joined palms toward the Blessed One, uttered this inspired utterance three times:

‘‘Namo [Pg.68] tassa bhagavato arahato sammāsambuddhassa, namo tassa bhagavato arahato sammāsambuddhassa, namo tassa bhagavato arahato sammāsambuddhassa. Yo hi so bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto’’ti.

“Homage to that Blessed One, the Arahant, the Perfectly Enlightened One. Homage to that Blessed One, the Arahant, the Perfectly Enlightened One. Homage to that Blessed One, the Arahant, the Perfectly Enlightened One. For that Blessed One has overcome this inclination towards, bondage to, entanglement in, obsession with, and complete absorption in the lust for sensual pleasures, and has overcome this adherence to, bondage to, entanglement in, obsession with, and complete absorption in the lust for views.”

‘‘Abhikkantaṃ, bho kaccāna, abhikkantaṃ, bho kaccāna! Seyyathāpi, bho kaccāna, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti, evamevaṃ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho kaccāna, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

“Excellent, venerable Kaccāna, excellent! Just as, venerable Kaccāna, one might set upright what was overturned, or reveal what was concealed, or show the way to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms, in the very same way the Dhamma has been made clear in many ways by the venerable Kaccāna. I go for refuge to the venerable Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. May the venerable Kaccāna remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.”

39. Ekaṃ samayaṃ āyasmā mahākaccāno madhurāyaṃ viharati gundāvane. Atha kho kandarāyano brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ…pe… ekamantaṃ nisinno kho kandarāyano brāhmaṇo āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘sutaṃ metaṃ, bho kaccāna, ‘na samaṇo kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṃ, bho kaccāna, tatheva? Na hi bhavaṃ kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṃ, bho kaccāna, na sampannamevā’’ti.

39. On one occasion, the Venerable Mahā Kaccāna was dwelling at Madhurā in the Gundāvana. Then the brahmin Kandarāyana approached the Venerable Mahā Kaccāna and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down to one side and said this to the Venerable Mahā Kaccāna: ‘I have heard this, venerable Kaccāna: “The ascetic Kaccāna does not pay homage to, rise up for, or invite with a seat brahmins who are decrepit, aged, old, who have traversed the span of life, and have reached their final years.” Is this indeed so, venerable Kaccāna? For the venerable Kaccāna does not pay homage to, rise up for, or invite with a seat brahmins who are decrepit, aged, old, who have traversed the span of life, and have reached their final years. This, venerable Kaccāna, is not at all proper.’”

‘‘Atthi, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena vuddhabhūmi ca akkhātā daharabhūmi ca. Vuddho cepi, brāhmaṇa, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā, so ca kāme paribhuñjati kāmamajjhāvasati kāmapariḷāhena pariḍayhati kāmavitakkehi khajjati kāmapariyesanāya ussuko. Atha kho so bālo na therotveva saṅkhyaṃ gacchati. Daharo cepi, brāhmaṇa, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā[Pg.69]. So ca na kāme paribhuñjati na kāmamajjhāvasati, na kāmapariḷāhena pariḍayhati, na kāmavitakkehi khajjati, na kāmapariyesanāya ussuko. Atha kho so paṇḍito therotveva saṅkhyaṃ gacchatī’’ti.

“Brahmin, the Blessed One—who knows and sees, the Arahant, the Perfectly Enlightened One—has declared the state of an elder and the state of a junior. If, brahmin, someone is eighty, ninety, or a hundred years old by birth, and he makes use of sensual pleasures, dwells under the sway of sensuality, is burned by the fever of sensuality, is consumed by thoughts of sensuality, and is zealous in the search for sensuality, then he is reckoned only as a fool, not an elder. But if, brahmin, someone is a junior, youthful, with pure black hair, endowed with fine youth, in the first stage of life, and he does not make use of sensual pleasures, does not dwell under the sway of sensuality, is not burned by the fever of sensuality, is not consumed by thoughts of sensuality, and is not zealous in the search for sensuality, then he is reckoned as a wise one and an elder.”

Evaṃ vutte kandarāyano brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā daharānaṃ sataṃ bhikkhūnaṃ pāde sirasā vandati – ‘‘vuddhā bhavanto, vuddhabhūmiyaṃ ṭhitā. Daharā mayaṃ, daharabhūmiyaṃ ṭhitā’’ti.

When this was said, the brahmin Kandarāyana rose from his seat, arranged his upper robe over one shoulder, and bowed with his head to the feet of the young, virtuous bhikkhus, saying: “You, venerable sirs, are elders, established in the state of an elder. We are juniors, established in the state of a junior.”

‘‘Abhikkantaṃ, bho kaccāna…pe… upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

“Excellent, venerable Kaccāna… May the venerable Kaccāna remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.”

40. ‘‘Yasmiṃ, bhikkhave, samaye corā balavanto honti, rājāno tasmiṃ samaye dubbalā honti. Tasmiṃ, bhikkhave, samaye rañño na phāsu hoti atiyātuṃ vā niyyātuṃ vā paccantime vā janapade anusaññātuṃ. Brāhmaṇagahapatikānampi tasmiṃ samaye na phāsu hoti atiyātuṃ vā niyyātuṃ vā bāhirāni vā kammantāni paṭivekkhituṃ. Evamevaṃ kho, bhikkhave, yasmiṃ samaye pāpabhikkhū balavanto honti, pesalā bhikkhū tasmiṃ samaye dubbalā honti. Tasmiṃ, bhikkhave, samaye pesalā bhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti paccantime vā janapade acchanti. Tayidaṃ, bhikkhave, hoti bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.

40. “Monks, at a time when thieves are powerful, kings are weak. At that time, monks, it is not easy for a king to go into the city or to go out from the city, or to travel about in the border provinces. At that time, it is also not easy for brahmins and householders to go into the city or to go out from the city, or to inspect their external works. In the same way, monks, at a time when evil monks are powerful, virtuous monks are weak. At that time, monks, the virtuous monks, having become very silent in the midst of the Saṅgha, become subdued, or they dwell in the border provinces. This, monks, leads to the non-welfare of many people, to the unhappiness of many people, to the disadvantage, non-welfare, and suffering of the multitude of people, of gods and humans.”

‘‘Yasmiṃ, bhikkhave, samaye rājāno balavanto honti, corā tasmiṃ samaye dubbalā honti. Tasmiṃ, bhikkhave, samaye rañño phāsu hoti atiyātuṃ vā niyyātuṃ vā paccantime vā janapade anusaññātuṃ. Brāhmaṇagahapatikānampi tasmiṃ samaye phāsu hoti atiyātuṃ vā niyyātuṃ vā bāhirāni vā kammantāni paṭivekkhituṃ. Evamevaṃ kho, bhikkhave, yasmiṃ samaye pesalā bhikkhū balavanto honti, pāpabhikkhū tasmiṃ samaye dubbalā honti. Tasmiṃ, bhikkhave, samaye pāpabhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti, yena vā pana tena pakkamanti. Tayidaṃ, bhikkhave, hoti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussāna’’nti.

“Monks, at a time when kings are powerful, thieves are weak. At that time, monks, it is easy for a king to go into the city or to go out from the city, or to travel about in the border provinces. At that time, it is also easy for brahmins and householders to go into the city or to go out from the city, or to inspect their external works. In the same way, monks, at a time when virtuous monks are powerful, evil monks are weak. At that time, monks, the evil monks, having become very silent in the midst of the Saṅgha, become subdued, or they depart to just any place. This, monks, leads to the welfare of many people, to the happiness of many people, to the benefit, welfare, and happiness of the multitude of people, of gods and humans.”

41. ‘‘Dvinnāhaṃ[Pg.70], bhikkhave, micchāpaṭipattiṃ na vaṇṇemi, gihissa vā pabbajitassa vā. Gihī vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

41. “Monks, I do not praise the wrong practice of two, that is, of a householder or of one who has gone forth. Monks, whether a householder or one who has gone forth, being of wrong practice, on account of wrong practice, is not one who fulfills the right principle, the wholesome Dhamma.”

‘‘Dvinnāhaṃ, bhikkhave, sammāpaṭipattiṃ vaṇṇemi, gihissa vā pabbajitassa vā. Gihī vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusala’’nti.

“Monks, I praise the right practice of two, that is, of a householder or of one who has gone forth. Monks, whether a householder or one who has gone forth, being of right practice, on account of right practice, is one who fulfills the right principle, the wholesome Dhamma.”

42. ‘‘Ye te, bhikkhave, bhikkhū duggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca paṭivāhanti te, bhikkhave, bhikkhū bahujanāhitāya paṭipannā bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpenti.

42. Monks, those monks who, with poorly grasped discourses and with specious phrasing, obstruct both the meaning and the Dhamma—those monks, monks, are practicing for the non-welfare of many people, for the unhappiness of many people, for the disadvantage, non-welfare, and suffering of the multitude, of gods and humans. And those monks, monks, generate much demerit, and they cause this good Dhamma to disappear.

‘‘Ye te, bhikkhave, bhikkhū suggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca anulomenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī’’ti.

Monks, those monks who, with well-grasped discourses and with corresponding phrasing, bring into conformity both the meaning and the Dhamma—those monks, monks, are practicing for the welfare of many people, for the happiness of many people, for the benefit, welfare, and happiness of the multitude, of gods and humans. And those monks, monks, generate much merit, and they establish this good Dhamma.

Samacittavaggo catuttho.

The Samacitta Chapter, the fourth.

5. Parisavaggo

5. The Chapter on Assemblies

43. ‘‘Dvemā, bhikkhave, parisā. Katamā dve? Uttānā ca parisā gambhīrā ca parisā. Katamā ca, bhikkhave, uttānā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū uddhatā honti unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā. Ayaṃ vuccati, bhikkhave, uttānā parisā.

43. “Monks, there are these two assemblies. Which two? A shallow assembly and a profound assembly. And what, monks, is a shallow assembly? Here, monks, in whatever assembly the monks are restless, arrogant, fickle, harsh-tongued, of scattered speech, of lapsed mindfulness, without clear comprehension, unconcentrated, with wandering minds, and with unrestrained senses—this, monks, is called a shallow assembly.

‘‘Katamā ca, bhikkhave, gambhīrā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū anuddhatā honti anunnaḷā acapalā amukharā avikiṇṇavācā upaṭṭhitassatī sampajānā samāhitā ekaggacittā saṃvutindriyā. Ayaṃ vuccati[Pg.71], bhikkhave, gambhīrā parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ gambhīrā parisā’’ti.

“And what, monks, is a profound assembly? Here, monks, in whatever assembly the monks are not restless, not arrogant, not fickle, not harsh-tongued, not of scattered speech, with mindfulness established, with clear comprehension, concentrated, with unified minds, and with restrained senses—this, monks, is called a profound assembly. These, monks, are the two assemblies. Of these two assemblies, monks, the profound assembly is the foremost.”

44. ‘‘Dvemā, bhikkhave, parisā. Katamā dve? Vaggā ca parisā samaggā ca parisā. Katamā ca, bhikkhave, vaggā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Ayaṃ vuccati, bhikkhave, vaggā parisā.

44. “Monks, there are these two assemblies. Which two? A factious assembly and a harmonious assembly. And what, monks, is a factious assembly? Here, monks, in whatever assembly the monks dwell having become quarrelsome, having become contentious, having fallen into disputes, piercing one another with verbal spears—this, monks, is called a factious assembly.

‘‘Katamā ca, bhikkhave, samaggā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti. Ayaṃ vuccati, bhikkhave, samaggā parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ samaggā parisā’’ti.

“And what, monks, is a harmonious assembly? Here, monks, in whatever assembly the monks dwell in harmony, rejoicing, without disputes, having become like milk and water, regarding one another with eyes of affection—this, monks, is called a harmonious assembly. These, monks, are the two assemblies. Of these two assemblies, monks, the harmonious assembly is the foremost.”

45. ‘‘Dvemā, bhikkhave, parisā. Katamā dve? Anaggavatī ca parisā aggavatī ca parisā. Katamā ca, bhikkhave, anaggavatī parisā? Idha, bhikkhave, yassaṃ parisāyaṃ therā bhikkhū bāhulikā honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṃ vuccati, bhikkhave, anaggavatī parisā.

45. “Monks, there are these two assemblies. Which two? An assembly without excellence and an assembly with excellence. And what, monks, is an assembly without excellence? Here, monks, in whatever assembly the elder monks are given to abundance and are slack; they are foremost in backsliding and have laid down the burden of seclusion; they do not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. The later generation follows their example. They too become given to abundance and become slack; they are foremost in backsliding and have laid down the burden of seclusion; they do not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This, monks, is called an assembly without excellence.

‘‘Katamā ca, bhikkhave, aggavatī parisā? Idha, bhikkhave, yassaṃ parisāyaṃ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṃ vuccati, bhikkhave, aggavatī parisā. Imā kho, bhikkhave, dve [Pg.72] parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ aggavatī parisā’’ti.

“And what, monks, is an assembly with excellence? Here, monks, in whatever assembly the elder monks are not given to abundance and are not slack; they have laid down the burden of backsliding and are foremost in seclusion; they arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. The later generation follows their example. They too are not given to abundance and are not slack; they have laid down the burden of backsliding and are foremost in seclusion; they arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This, monks, is called an assembly with excellence. These, monks, are the two assemblies. Of these two assemblies, monks, the assembly with excellence is the foremost.”

46. ‘‘Dvemā, bhikkhave, parisā. Katamā dve? Anariyā ca parisā ariyā ca parisā. Katamā ca, bhikkhave, anariyā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū ‘idaṃ dukkha’nti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti. Ayaṃ vuccati, bhikkhave, anariyā parisā.

46. “Monks, there are these two assemblies. Which two? An ignoble assembly and a noble assembly. And what, monks, is an ignoble assembly? Here, monks, in whatever assembly the monks do not understand as it really is: ‘This is suffering’; do not understand as it really is: ‘This is the origin of suffering’; do not understand as it really is: ‘This is the cessation of suffering’; do not understand as it really is: ‘This is the path leading to the cessation of suffering.’ This, monks, is called an ignoble assembly.

‘‘Katamā ca, bhikkhave, ariyā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū ‘idaṃ dukkha’nti yathābhūtaṃ pajānanti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānanti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānanti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti. Ayaṃ vuccati, bhikkhave, ariyā parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ ariyā parisā’’ti.

“And what, monks, is a noble assembly? Here, monks, in whatever assembly the monks understand as it really is: ‘This is suffering’; understand as it really is: ‘This is the origin of suffering’; understand as it really is: ‘This is the cessation of suffering’; understand as it really is: ‘This is the path leading to the cessation of suffering.’ This, monks, is called a noble assembly. These, monks, are the two assemblies. Of these two assemblies, monks, the noble assembly is the foremost.”

47. ‘‘Dvemā, bhikkhave, parisā. Katamā dve? Parisākasaṭo ca parisāmaṇḍo ca. Katamo ca, bhikkhave, parisākasaṭo? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū chandāgatiṃ gacchanti, dosāgatiṃ gacchanti, mohāgatiṃ gacchanti, bhayāgatiṃ gacchanti. Ayaṃ vuccati, bhikkhave, parisākasaṭo.

47. “Bhikkhus, there are these two assemblies. Which two? An assembly of dregs and a quintessential assembly. And what, bhikkhus, is an assembly of dregs? Here, bhikkhus, in whatever assembly the bhikkhus follow the wrong course due to desire, follow the wrong course due to hatred, follow the wrong course due to delusion, and follow the wrong course due to fear. This, bhikkhus, is called an assembly of dregs.

‘‘Katamo ca, bhikkhave, parisāmaṇḍo? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū na chandāgatiṃ gacchanti, na dosāgatiṃ gacchanti, na mohāgatiṃ gacchanti, na bhayāgatiṃ gacchanti. Ayaṃ vuccati, bhikkhave, parisāmaṇḍo. Imā kho, bhikkhave, dve parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ parisāmaṇḍo’’ti.

“And what, bhikkhus, is a quintessential assembly? Here, bhikkhus, in whatever assembly the bhikkhus do not follow the wrong course due to desire, do not follow the wrong course due to hatred, do not follow the wrong course due to delusion, and do not follow the wrong course due to fear. This, bhikkhus, is called a quintessential assembly. These, bhikkhus, are the two assemblies. Of these two assemblies, bhikkhus, the quintessential assembly is the foremost.”

48. ‘‘Dvemā, bhikkhave, parisā. Katamā dve? Okkācitavinītā parisā nopaṭipucchāvinītā, paṭipucchāvinītā parisā nookkācitavinītā. Katamā ca, bhikkhave, okkācitavinītā parisā nopaṭipucchāvinītā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā [Pg.73] gambhīratthā lokuttarā suññatāpaṭisaṃyuttā tesu bhaññamānesu na sussūsanti na sotaṃ odahanti na aññā cittaṃ upaṭṭhapenti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññanti. Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti, te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññanti, te ca taṃ dhammaṃ pariyāpuṇitvā na ceva aññamaññaṃ paṭipucchanti na ca paṭivicaranti – ‘idaṃ kathaṃ, imassa ko attho’ti? Te avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ na paṭivinodenti. Ayaṃ vuccati, bhikkhave, okkācitavinītā parisā no paṭipucchāvinītā.

48. “Bhikkhus, there are these two kinds of assemblies. Which two? An assembly that is difficult to train and not trained through questioning, and an assembly trained through questioning and not difficult to train. And what, bhikkhus, is an assembly that is difficult to train and not trained through questioning? Here, bhikkhus, in whatever assembly the bhikkhus, when discourses spoken by the Tathāgata—deep, profound in meaning, transcendent, connected with emptiness—are being recited, do not wish to listen, do not lend an ear, do not apply their minds to understanding, and do not consider those teachings should be learned and mastered. But when discourses composed by poets—poetic, with ornate letters and expressions, external, spoken by disciples—are being recited, they wish to listen, lend an ear, apply their minds to understanding, and consider those teachings should be learned and mastered. And having mastered those teachings, they do not question one another or investigate them, asking: ‘How is this? What is the meaning of this?’ They do not reveal what is unrevealed, do not make plain what is not made plain, and do not dispel doubt regarding the various grounds for doubt. This, bhikkhus, is called an assembly that is difficult to train and not trained through questioning.”

‘‘Katamā ca, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū ye te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu na sussūsanti na sotaṃ odahanti na aññā cittaṃ upaṭṭhapenti, na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññanti. Ye pana te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṃyuttā tesu bhaññamānesu sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññanti. Te taṃ dhammaṃ pariyāpuṇitvā aññamaññaṃ paṭipucchanti paṭivicaranti – ‘idaṃ kathaṃ, imassa ko attho’ti? Te avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Ayaṃ vuccati, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā. Imā kho, bhikkhave, dve parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ paṭipucchāvinītā parisā nookkācitavinītā’’ti.

“And what, bhikkhus, is an assembly trained through questioning and not difficult to train? Here, bhikkhus, in an assembly where bhikkhus, when discourses that are composed by poets—poetic, with ornate letters and expressions, external, spoken by disciples—are being recited, do not wish to listen, do not lend an ear, do not apply their minds for understanding, and do not regard those teachings as worth learning and mastering. But when discourses spoken by the Tathāgata are recited—deep, profound in meaning, transcendent, connected with emptiness—they wish to listen, lend an ear, apply their minds for understanding, and regard those teachings as worth learning and mastering. Having mastered those teachings, they question and investigate one another: ‘How is this? What is the meaning of this?’ They reveal what is unrevealed, make plain what is not made plain, and dispel doubt regarding various grounds for doubt. This is called, bhikkhus, an assembly trained through questioning and not difficult to train. These, bhikkhus, are the two kinds of assemblies. Of these two assemblies, bhikkhus, the foremost is this: the assembly trained through questioning and not difficult to train.”

49. ‘‘Dvemā, bhikkhave, parisā. Katamā dve? Āmisagaru parisā no saddhammagaru, saddhammagaru parisā no āmisagaru. Katamā ca, bhikkhave, āmisagaru parisā no saddhammagaru? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū gihīnaṃ odātavasanānaṃ sammukhā aññamaññassa vaṇṇaṃ bhāsanti – ‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī[Pg.74], asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānusārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti. Te tena lābhaṃ labhanti. Te taṃ lābhaṃ labhitvā gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti. Ayaṃ vuccati, bhikkhave, āmisagaru parisā no saddhammagaru.

49. “Bhikkhus, there are these two assemblies. Which two? An assembly that reveres material gain, not the good Dhamma, and an assembly that reveres the good Dhamma, not material gain. And what, bhikkhus, is an assembly that reveres material gain, not the good Dhamma? Here, bhikkhus, in an assembly where bhikkhus, in the presence of laypeople dressed in white, speak of one another’s qualities, saying: ‘That bhikkhu is liberated in both ways, that one is liberated by wisdom, that one is a body-witness, that one has attained to view, that one is liberated by faith, that one is a Dhamma-follower, that one is a faith-follower, that one is virtuous and of good character, that one is immoral and of evil character.’ Through this, they receive offerings. Having received those offerings, they use them while being greedy, infatuated, and attached, not seeing the danger and without the wisdom for escape. This is called, bhikkhus, an assembly that reveres material gain, not the good Dhamma.”

‘‘Katamā ca, bhikkhave, saddhammagaru parisā noāmisagaru? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū gihīnaṃ odātavasanānaṃ sammukhā aññamaññassa vaṇṇaṃ na bhāsanti – ‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānussārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti. Te tena lābhaṃ labhanti. Te taṃ lābhaṃ labhitvā agathitā amucchitā anajjhosannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti. Ayaṃ vuccati, bhikkhave, saddhammagaru parisā noāmisagaru. Imā kho, bhikkhave, dve parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ saddhammagaru parisā noāmisagarū’’ti.

“And what, bhikkhus, is an assembly that reveres the good Dhamma, not material gain? Here, bhikkhus, in an assembly where bhikkhus, in the presence of laypeople dressed in white, do not speak of one another’s qualities, saying: ‘That bhikkhu is liberated in both ways, that one is liberated by wisdom, that one is a body-witness, that one has attained to view, that one is liberated by faith, that one is a Dhamma-follower, that one is a faith-follower, that one is virtuous and of good character, that one is immoral and of evil character.’ They receive offerings. Having received those offerings, they use them without being greedy, infatuated, or attached, seeing the danger and with the wisdom for escape. This is called, bhikkhus, an assembly that reveres the good Dhamma, not material gain. These, bhikkhus, are the two kinds of assemblies. Of these two assemblies, bhikkhus, the foremost is this: the assembly that reveres the good Dhamma, not material gain.”

50. ‘‘Dvemā, bhikkhave, parisā. Katamā dve? Visamā ca parisā samā ca parisā. Katamā ca, bhikkhave, visamā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ adhammakammāni pavattanti dhammakammāni nappavattanti, avinayakammāni pavattanti vinayakammāni nappavattanti, adhammakammāni dippanti dhammakammāni na dippanti, avinayakammāni dippanti vinayakammāni na dippanti. Ayaṃ vuccati, bhikkhave, visamā parisā. ( )

50. “Bhikkhus, there are these two assemblies. Which two? A disharmonious assembly and a harmonious assembly. And what, bhikkhus, is a disharmonious assembly? Here, bhikkhus, in an assembly where actions not in accordance with the Dhamma occur and actions in accordance with the Dhamma do not occur; actions contrary to the Discipline occur and actions in accordance with the Discipline do not occur; actions not in accordance with the Dhamma shine and actions in accordance with the Dhamma do not shine; actions contrary to the Discipline shine and actions in accordance with the Discipline do not shine. This is called, bhikkhus, a disharmonious assembly.”

‘‘Katamā ca, bhikkhave, samā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ dhammakammāni pavattanti adhammakammāni nappavattanti, vinayakammāni pavattanti avinayakammāni nappavattanti, dhammakammāni dippanti adhammakammāni na dippanti, vinayakammāni dippanti avinayakammāni na dippanti. Ayaṃ vuccati, bhikkhave, samā [Pg.75] parisā. ( ) Imā kho, bhikkhave, dve parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ samā parisā’’ti.

“And what, bhikkhus, is a harmonious assembly? Here, bhikkhus, in an assembly where actions in accordance with the Dhamma occur and actions not in accordance with the Dhamma do not occur; actions in accordance with the Discipline occur and actions not in accordance with the Discipline do not occur; actions in accordance with the Dhamma shine and actions not in accordance with the Dhamma do not shine; actions in accordance with the Discipline shine and actions not in accordance with the Discipline do not shine. This is called, bhikkhus, a harmonious assembly. These, bhikkhus, are the two assemblies. Of these two assemblies, bhikkhus, the harmonious assembly is the foremost.”

51. ‘‘Dvemā, bhikkhave, parisā. Katamā dve? Adhammikā ca parisā dhammikā ca parisā…pe… imā kho, bhikkhave, dve parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ dhammikā parisā’’ti.

51. “Bhikkhus, there are these two assemblies. Which two? The unrighteous assembly and the righteous assembly… These, bhikkhus, are the two assemblies. Of these two assemblies, bhikkhus, the righteous assembly is the foremost.”

52. ‘‘Dvemā, bhikkhave, parisā. Katamā dve? Adhammavādinī ca parisā dhammavādinī ca parisā. Katamā ca, bhikkhave, adhammavādinī parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū adhikaraṇaṃ ādiyanti dhammikaṃ vā adhammikaṃ vā. Te taṃ adhikaraṇaṃ ādiyitvā na ceva aññamaññaṃ saññāpenti na ca saññattiṃ upagacchanti, na ca nijjhāpenti na ca nijjhattiṃ upagacchanti. Te asaññattibalā anijjhattibalā appaṭinissaggamantino tameva adhikaraṇaṃ thāmasā parāmāsā abhinivissa voharanti – ‘idameva saccaṃ moghamañña’nti. Ayaṃ vuccati, bhikkhave, adhammavādinī parisā.

52. “Bhikkhus, there are these two assemblies. Which two? An assembly that speaks contrary to the Dhamma, and an assembly that speaks according to the Dhamma. And what, bhikkhus, is an assembly that speaks contrary to the Dhamma? Here, bhikkhus, in an assembly where the bhikkhus take up a dispute, whether it is in accordance with the Dhamma or not in accordance with the Dhamma. Having taken up that dispute, they neither cause one another to understand nor do they come to an understanding; they neither cause it to be examined nor do they come to a conclusion. Possessed of the strength of not causing understanding and the strength of not causing examination, and having no counsel for relinquishment, they adhere to that very dispute forcefully and through misapprehension, declaring: ‘Only this is true; anything else is worthless.’ This is called, bhikkhus, an assembly that speaks contrary to the Dhamma.”

‘‘Katamā ca, bhikkhave, dhammavādinī parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū adhikaraṇaṃ ādiyanti dhammikaṃ vā adhammikaṃ vā. Te taṃ adhikaraṇaṃ ādiyitvā aññamaññaṃ saññāpenti ceva saññattiñca upagacchanti, nijjhāpenti ceva nijjhattiñca upagacchanti. Te saññattibalā nijjhattibalā paṭinissaggamantino, na tameva adhikaraṇaṃ thāmasā parāmāsā abhinivissa voharanti – ‘idameva saccaṃ moghamañña’nti. Ayaṃ vuccati, bhikkhave, dhammavādinī parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ dhammavādinī parisā’’ti.

“And what, bhikkhus, is an assembly that speaks according to the Dhamma? Here, bhikkhus, in an assembly where the bhikkhus take up a dispute, whether it is in accordance with the Dhamma or not in accordance with the Dhamma. Having taken up that dispute, they cause one another to understand and they come to an understanding; they cause it to be examined and they come to a conclusion. Being strong in causing understanding and strong in causing examination, and having counsel for relinquishment, they do not adhere to that very dispute forcefully and through misapprehension, declaring: ‘Only this is true; anything else is worthless.’ This is called, bhikkhus, an assembly that speaks according to the Dhamma. These, bhikkhus, are the two assemblies. Of these two assemblies, bhikkhus, the assembly that speaks according to the Dhamma is the foremost.”

Parisavaggo pañcamo.

The Chapter on Assemblies, the Fifth.

Tassuddānaṃ –

Its summary:

Uttānā vaggā aggavatī, ariyā kasaṭo ca pañcamo;

Okkācitaāmisañceva, visamā adhammādhammiyena cāti.

Evident, Foremost, Noble, Refuse, and the fifth; Ill-disciplined, and Material Gain, Disharmonious, and Unrighteous and Speaking Contrary to Dhamma.

Paṭhamo paṇṇāsako samatto.

The First Section of Fifty is Complete.

2. Dutiyapaṇṇāsakaṃ

2. The Second Section of Fifty

(6) 1. Puggalavaggo

(6) 1. The Chapter on Persons

53. ‘‘Dveme[Pg.76], bhikkhave, puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Katame dve? Tathāgato ca arahaṃ sammāsambuddho, rājā ca cakkavattī. Ime kho, bhikkhave, dve puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussāna’’nti.

53. “Bhikkhus, these two persons, arising in the world, arise for the welfare of many people, for the happiness of many people, for the benefit, welfare, and happiness of the great populace, of devas and humans. Which two? The Tathāgata, the Arahant, the Perfectly Self-Enlightened One, and a wheel-turning monarch. Indeed, bhikkhus, these two persons, arising in the world, arise for the welfare of many people, for the happiness of many people, for the benefit, welfare, and happiness of the great populace, of devas and humans.”

54. ‘‘Dveme, bhikkhave, puggalā loke uppajjamānā uppajjanti acchariyamanussā. Katame dve? Tathāgato ca arahaṃ sammāsambuddho, rājā ca cakkavattī. Ime kho, bhikkhave, dve puggalā loke uppajjamānā uppajjanti acchariyamanussā’’ti.

54. “Bhikkhus, these two persons, arising in the world, arise as wonderful persons. Which two? The Tathāgata, the Arahant, the Perfectly Self-Enlightened One, and a wheel-turning monarch. Indeed, bhikkhus, these two persons, arising in the world, arise as wonderful persons.”

55. ‘‘Dvinnaṃ, bhikkhave, puggalānaṃ kālakiriyā bahuno janassa anutappā hoti. Katamesaṃ dvinnaṃ? Tathāgatassa ca arahato sammāsambuddhassa, rañño ca cakkavattissa. Imesaṃ kho, bhikkhave, dvinnaṃ puggalānaṃ kālakiriyā bahuno janassa anutappā hotī’’ti.

55. “Bhikkhus, the passing away of two persons causes much remorse for the great populace. Of which two? Of the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, and of the wheel-turning monarch. Indeed, bhikkhus, the passing away of these two persons causes much remorse for the great populace.”

56. ‘‘Dveme, bhikkhave, thūpārahā. Katame dve? Tathāgato ca arahaṃ sammāsambuddho, rājā ca cakkavattī. Ime kho, bhikkhave, dve thūpārahā’’ti.

56. “Bhikkhus, these two are worthy of a stupa. Which two? The Tathāgata, the Arahant, the Perfectly Self-Enlightened One, and a wheel-turning monarch. Indeed, bhikkhus, these two are worthy of a stupa.”

57. ‘‘Dveme, bhikkhave, buddhā. Katame dve? Tathāgato ca arahaṃ sammāsambuddho, paccekabuddho ca. Ime kho, bhikkhave, dve buddhā’’ti.

57. “Bhikkhus, these two are Buddhas. Which two? The Tathāgata, the Arahant, the Perfectly Self-Enlightened One, and a Paccekabuddha. Indeed, bhikkhus, these two are Buddhas.”

58. ‘‘Dveme, bhikkhave, asaniyā phalantiyā na santasanti. Katame dve? Bhikkhu ca khīṇāsavo, hatthājānīyo ca. Ime kho, bhikkhave, dve asaniyā phalantiyā na santasantī’’ti.

58. “Bhikkhus, these two are not startled when a thunderbolt strikes. Which two? A bhikkhu whose taints are destroyed and a thoroughbred elephant. Indeed, bhikkhus, these two are not startled when a thunderbolt strikes.”

59. ‘‘Dveme, bhikkhave, asaniyā phalantiyā na santasanti. Katame dve? Bhikkhu ca khīṇāsavo, assājānīyo ca. Ime kho, bhikkhave, dve asaniyā phalantiyā na santasantī’’ti.

59. “Bhikkhus, these two are not startled when a thunderbolt strikes. Which two? A bhikkhu whose taints are destroyed and a thoroughbred horse. Indeed, bhikkhus, these two are not startled when a thunderbolt strikes.”

60. ‘‘Dveme[Pg.77], bhikkhave, asaniyā phalantiyā na santasanti. Katame dve? Bhikkhu ca khīṇāsavo, sīho ca migarājā. Ime kho, bhikkhave, dve asaniyā phalantiyā na santasantī’’ti.

60. “Bhikkhus, these two are not startled when a thunderbolt strikes. Which two? A bhikkhu whose taints are destroyed and the lion, the king of beasts. Indeed, bhikkhus, these two are not startled when a thunderbolt strikes.”

61. ‘‘Dveme, bhikkhave, atthavase sampassamānā kiṃpurisā mānusiṃ vācaṃ na bhāsanti. Katame dve? Mā ca musā bhaṇimhā, mā ca paraṃ abhūtena abbhācikkhimhāti. Ime kho, bhikkhave, dve atthavase sampassamānā kiṃpurisā mānusiṃ vācaṃ na bhāsantī’’ti.

61. “Bhikkhus, seeing these two benefits, the kinnaras do not speak human speech. What two? ‘May we not speak falsely, and may we not baselessly accuse another.’ Indeed, Bhikkhus, seeing these two benefits, the kinnaras do not speak human speech.”

62. ‘‘Dvinnaṃ dhammānaṃ, bhikkhave, atitto appaṭivāno mātugāmo kālaṃ karoti. Katamesaṃ dvinnaṃ? Methunasamāpattiyā ca vijāyanassa ca. Imesaṃ kho, bhikkhave, dvinnaṃ dhammānaṃ atitto appaṭivāno mātugāmo kālaṃ karotī’’ti.

62. “Bhikkhus, a woman dies unsatisfied and not shrinking back from two things. What two? From sexual intercourse and from giving birth. Indeed, Bhikkhus, a woman dies unsatisfied and not shrinking back from these two things.”

63. ‘‘Asantasannivāsañca vo, bhikkhave, desessāmi santasannivāsañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

63. “Bhikkhus, I will teach you about cohabiting with the unrighteous and cohabiting with the righteous. Listen to that, attend to it well; I will speak.” “So be it, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘Kathañca, bhikkhave, asantasannivāso hoti, kathañca asanto sannivasanti? Idha, bhikkhave, therassa bhikkhuno evaṃ hoti – ‘theropi maṃ na vadeyya, majjhimopi maṃ na vadeyya, navopi maṃ na vadeyya; therampāhaṃ na vadeyyaṃ, majjhimampāhaṃ na vadeyyaṃ, navampāhaṃ na vadeyyaṃ. Thero cepi maṃ vadeyya ahitānukampī maṃ vadeyya no hitānukampī, noti naṃ vadeyyaṃ viheṭheyyaṃ passampissa nappaṭikareyyaṃ. Majjhimo cepi maṃ vadeyya…pe… navo cepi maṃ vadeyya ahitānukampī maṃ vadeyya no hitānukampī, noti naṃ vadeyyaṃ viheṭheyyaṃ passampissa nappaṭikareyyaṃ’. Majjhimassapi bhikkhuno evaṃ hoti…pe… navassapi bhikkhuno evaṃ hoti – ‘theropi maṃ na vadeyya, majjhimopi maṃ na vadeyya, navopi maṃ na vadeyya; therampāhaṃ na vadeyyaṃ, majjhimampāhaṃ na vadeyyaṃ, navampāhaṃ na vadeyyaṃ. Thero cepi maṃ vadeyya ahitānukampī maṃ vadeyya no hitānukampī noti naṃ vadeyyaṃ viheṭheyyaṃ passampissa nappaṭikareyyaṃ. Majjhimo cepi maṃ vadeyya…pe… navo cepi maṃ [Pg.78] vadeyya ahitānukampī maṃ vadeyya no hitānukampī, noti naṃ vadeyyaṃ viheṭheyyaṃ passampissa nappaṭikareyyaṃ’. Evaṃ kho, bhikkhave, asantasannivāso hoti, evañca asanto sannivasanti.

“And how, Bhikkhus, is there cohabiting with the unrighteous, and how do the unrighteous cohabit? Here, Bhikkhus, a senior bhikkhu thinks thus: ‘A senior bhikkhu should not admonish me, nor a middle bhikkhu, nor a junior bhikkhu. And I should not admonish a senior bhikkhu, nor a middle bhikkhu, nor a junior bhikkhu. If a senior bhikkhu were to admonish me, he would admonish me as one who desires my harm, not as one who desires my welfare. I would say ‘No!’ to him, I would vex him, and even seeing the truth of the matter, I would not act accordingly. If a middle bhikkhu were to admonish me… and so on… If a junior bhikkhu were to admonish me, he would admonish me as one who desires my harm, not as one who desires my welfare. I would say ‘No!’ to him, I would vex him, and even seeing the truth of the matter, I would not act accordingly.’ A middle bhikkhu also thinks thus… and so on… A junior bhikkhu also thinks thus: ‘A senior bhikkhu should not admonish me, nor a middle bhikkhu, nor a junior bhikkhu. And I should not admonish a senior bhikkhu, nor a middle bhikkhu, nor a junior bhikkhu. If a senior bhikkhu were to admonish me, he would admonish me as one who desires my harm, not as one who desires my welfare. I would say ‘No!’ to him, I would vex him, and even seeing the truth of the matter, I would not act accordingly. If a middle bhikkhu were to admonish me… and so on… If a junior bhikkhu were to admonish me, he would admonish me as one who desires my harm, not as one who desires my welfare. I would say ‘No!’ to him, I would vex him, and even seeing the truth of the matter, I would not act accordingly.’ In this way, Bhikkhus, there is cohabiting with the unrighteous, and in this way the unrighteous cohabit.”

‘‘Kathañca, bhikkhave, santasannivāso hoti, kathañca santo sannivasanti? Idha, bhikkhave, therassa bhikkhuno evaṃ hoti – ‘theropi maṃ vadeyya, majjhimopi maṃ vadeyya, navopi maṃ vadeyya; therampāhaṃ vadeyyaṃ, majjhimampāhaṃ vadeyyaṃ, navampāhaṃ vadeyyaṃ. Thero cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na viheṭheyyaṃ passampissa paṭikareyyaṃ. Majjhimo cepi maṃ vadeyya…pe… navo cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na naṃ viheṭheyyaṃ passampissa paṭikareyyaṃ’. Majjhimassapi bhikkhuno evaṃ hoti…pe… navassapi bhikkhuno evaṃ hoti – ‘theropi maṃ vadeyya, majjhimopi maṃ vadeyya, navopi maṃ vadeyya; therampāhaṃ vadeyyaṃ, majjhimampāhaṃ vadeyyaṃ, navampāhaṃ vadeyyaṃ. Thero cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na naṃ viheṭheyyaṃ passampissa paṭikareyyaṃ. Majjhimo cepi maṃ vadeyya…pe… navo cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na naṃ viheṭheyyaṃ passampissa paṭikareyyaṃ’. Evaṃ kho, bhikkhave, santasannivāso hoti, evañca santo sannivasantī’’ti.

“And how, Bhikkhus, is there cohabiting with the righteous, and how do the righteous cohabit? Here, Bhikkhus, a senior bhikkhu thinks thus: ‘Let a senior bhikkhu admonish me, a middle bhikkhu admonish me, and a junior bhikkhu admonish me. I, too, would admonish a senior bhikkhu, a middle bhikkhu, and a junior bhikkhu. If a senior bhikkhu were to admonish me, he would admonish me as one who desires my welfare, not as one who desires my harm. I would say ‘Good!’ to him, I would not vex him, and seeing the truth of the matter, I would act accordingly. If a middle bhikkhu were to admonish me… and so on… If a junior bhikkhu were to admonish me, he would admonish me as one who desires my welfare, not as one who desires my harm. I would say ‘Good!’ to him, I would not vex him, and seeing the truth of the matter, I would act accordingly.’ A middle bhikkhu also thinks thus… and so on… A junior bhikkhu also thinks thus: ‘Let a senior bhikkhu admonish me, a middle bhikkhu admonish me, and a junior bhikkhu admonish me. I, too, would admonish a senior bhikkhu, a middle bhikkhu, and a junior bhikkhu. If a senior bhikkhu were to admonish me, he would admonish me as one who desires my welfare, not as one who desires my harm. I would say ‘Good!’ to him, I would not vex him, and seeing the truth of the matter, I would act accordingly. If a middle bhikkhu were to admonish me… and so on… If a junior bhikkhu were to admonish me, he would admonish me as one who desires my welfare, not as one who desires my harm. I would say ‘Good!’ to him, I would not vex him, and seeing the truth of the matter, I would act accordingly.’ In this way, Bhikkhus, there is cohabiting with the righteous, and in this way the righteous cohabit.”

64. ‘‘Yasmiṃ, bhikkhave, adhikaraṇe ubhato vacīsaṃsāro diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi ajjhattaṃ avūpasantaṃ hoti, tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ – ‘dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca na phāsuṃ viharissanti’. Yasmiñca kho, bhikkhave, adhikaraṇe ubhato vacīsaṃsāro diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi ajjhattaṃ suvūpasantaṃ hoti, tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ – ‘na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsuṃ viharissantī’’’ti.

64. “Bhikkhus, in any dispute where, on both sides, the exchange of harsh words, contention based on views, hostility of mind, displeasure, and resentment are internally unappeased, it is to be expected of that dispute, Bhikkhus, that it will lead to long-lastingness, harshness, and violence, and the bhikkhus will not dwell at ease. But, Bhikkhus, in any dispute where, on both sides, the exchange of harsh words, contention based on views, hostility of mind, displeasure, and resentment are internally well-appeased, it is to be expected of that dispute, Bhikkhus, that it will not lead to long-lastingness, harshness, or violence, and the bhikkhus will dwell at ease.”

Puggalavaggo paṭhamo.

The First Chapter on Persons.

(7) 2. Sukhavaggo

(7) 2. The Chapter on Happiness

65. ‘‘Dvemāni[Pg.79], bhikkhave, sukhāni. Katamāni dve? Gihisukhañca pabbajitasukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ pabbajitasukha’’nti.

“Bhikkhus, there are these two kinds of happiness. What two? The happiness of a householder and the happiness of one who has gone forth. These, Bhikkhus, are the two kinds of happiness. Of these two kinds of happiness, Bhikkhus, this is the foremost, namely, the happiness of one who has gone forth.”

66. ‘‘Dvemāni, bhikkhave, sukhāni. Katamāni dve? Kāmasukhañca nekkhammasukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nekkhammasukha’’nti.

65. “Bhikkhus, there are these two kinds of happiness. What two? The happiness of sensual pleasure and the happiness of renunciation. These, Bhikkhus, are the two kinds of happiness. Of these two kinds of happiness, Bhikkhus, this is the foremost, namely, the happiness of renunciation.”

67. ‘‘Dvemāni, bhikkhave, sukhāni. Katamāni dve? Upadhisukhañca nirupadhisukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nirupadhisukha’’nti.

66. “Bhikkhus, there are these two kinds of happiness. What two? Happiness with substrates and happiness without substrates. These, Bhikkhus, are the two kinds of happiness. Of these two kinds of happiness, Bhikkhus, this is the foremost, namely, the happiness without substrates.”

68. ‘‘Dvemāni, bhikkhave, sukhāni. Katamāni dve? Sāsavasukhañca anāsavasukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ anāsavasukha’’nti.

68. “Bhikkhus, there are these two kinds of happiness. What two? Happiness with taints and happiness without taints. These, Bhikkhus, are the two kinds of happiness. Of these two kinds of happiness, Bhikkhus, this is the foremost, namely, the happiness without taints.”

69. ‘‘Dvemāni, bhikkhave, sukhāni. Katamāni dve? Sāmisañca sukhaṃ nirāmisañca sukhaṃ. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nirāmisaṃ sukha’’nti.

69. “Bhikkhus, there are these two kinds of happiness. What two? Sensual happiness and spiritual happiness. These, Bhikkhus, are the two kinds of happiness. Of these two kinds of happiness, Bhikkhus, this is the foremost, namely, spiritual happiness.”

70. ‘‘Dvemāni, bhikkhave, sukhāni. Katamāni dve? Ariyasukhañca anariyasukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ ariyasukha’’nti.

70. “Bhikkhus, there are these two kinds of happiness. What two? Noble happiness and ignoble happiness. These, Bhikkhus, are the two kinds of happiness. Of these two kinds of happiness, Bhikkhus, this is the foremost, namely, noble happiness.”

71. ‘‘Dvemāni, bhikkhave, sukhāni. Katamāni dve? Kāyikañca sukhaṃ cetasikañca sukhaṃ. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ cetasikaṃ sukha’’nti.

71. “Bhikkhus, there are these two kinds of happiness. What two? Bodily happiness and mental happiness. These, Bhikkhus, are the two kinds of happiness. Of these two kinds of happiness, Bhikkhus, this is the foremost, namely, mental happiness.”

72. ‘‘Dvemāni, bhikkhave, sukhāni. Katamāni dve? Sappītikañca sukhaṃ nippītikañca sukhaṃ. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nippītikaṃ sukha’’nti.

72. “Bhikkhus, there are these two kinds of happiness. What two? Happiness accompanied by rapture and happiness without rapture. These, Bhikkhus, are the two kinds of happiness. Of these two kinds of happiness, Bhikkhus, this is the foremost, namely, happiness without rapture.”

73. ‘‘Dvemāni, bhikkhave, sukhāni. Katamāni dve? Sātasukhañca upekkhāsukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ upekkhāsukha’’nti.

73. “Bhikkhus, there are these two kinds of happiness. What two? Pleasant happiness and happiness of equanimity. These, Bhikkhus, are the two kinds of happiness. Of these two kinds of happiness, Bhikkhus, this is the foremost, namely, the happiness of equanimity.”

74. ‘‘Dvemāni[Pg.80], bhikkhave, sukhāni. Katamāni dve? Samādhisukhañca asamādhisukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ samādhisukha’’nti.

74. “Bhikkhus, there are these two kinds of happiness. What two? The happiness of concentration and the happiness without concentration. These, Bhikkhus, are the two kinds of happiness. Of these two kinds of happiness, Bhikkhus, this is the foremost, namely, the happiness of concentration.”

75. ‘‘Dvemāni, bhikkhave, sukhāni. Katamāni dve? Sappītikārammaṇañca sukhaṃ nippītikārammaṇañca sukhaṃ. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nippītikārammaṇaṃ sukha’’nti.

75. “Bhikkhus, there are these two kinds of happiness. What two? Happiness with a rapturous object and happiness with a non-rapturous object. These, Bhikkhus, are the two kinds of happiness. Of these two kinds of happiness, Bhikkhus, this is the foremost, namely, happiness with a non-rapturous object.”

76. ‘‘Dvemāni, bhikkhave, sukhāni. Katamāni dve? Sātārammaṇañca sukhaṃ upekkhārammaṇañca sukhaṃ. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ upekkhārammaṇaṃ sukha’’nti.

76. “Bhikkhus, there are these two kinds of happiness. What two? Happiness with a pleasant object and happiness with an equanimous object. These, Bhikkhus, are the two kinds of happiness. Of these two kinds of happiness, Bhikkhus, this is the foremost, namely, happiness with an equanimous object.”

77. ‘‘Dvemāni, bhikkhave, sukhāni. Katamāni dve? Rūpārammaṇañca sukhaṃ arūpārammaṇañca sukhaṃ. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ arūpārammaṇaṃ sukha’’nti.

77. “Bhikkhus, there are these two kinds of happiness. What two? Happiness with a fine-material object and happiness with an immaterial object. These, Bhikkhus, are the two kinds of happiness. Of these two kinds of happiness, Bhikkhus, this is the foremost, namely, happiness with an immaterial object.”

Sukhavaggo dutiyo.

The Second Chapter on Happiness.

(8) 3. Sanimittavaggo

(8) 3. The Chapter on the Cause

78. ‘‘Sanimittā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no animittā. Tasseva nimittassa pahānā evaṃ te pāpakā akusalā dhammā na hontī’’ti.

78. “Bhikkhus, evil, unwholesome states arise with a cause; they do not arise without a cause. Through the abandoning of that very cause, those evil, unwholesome states do not come to be.”

79. ‘‘Sanidānā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no anidānā. Tasseva nidānassa pahānā evaṃ te pāpakā akusalā dhammā na hontī’’ti.

79. “Bhikkhus, evil, unwholesome states arise with an origin; they do not arise without an origin. Through the abandoning of that very origin, those evil, unwholesome states do not come to be.”

80. ‘‘Sahetukā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no ahetukā. Tasseva hetussa pahānā evaṃ te pāpakā akusalā dhammā na hontī’’ti.

80. “Bhikkhus, evil, unwholesome states arise with a root-cause; they do not arise without a root-cause. Through the abandoning of that very root-cause, those evil, unwholesome states do not come to be.”

81. ‘‘Sasaṅkhārā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no asaṅkhārā. Tesaṃyeva saṅkhārānaṃ pahānā evaṃ te pāpakā akusalā dhammā na hontī’’ti.

81. “Bhikkhus, evil, unwholesome states arise with formations; they do not arise without formations. Through the abandoning of those very formations, those evil, unwholesome states do not come to be.”

82. ‘‘Sappaccayā[Pg.81], bhikkhave, uppajjanti pāpakā akusalā dhammā, no appaccayā. Tasseva paccayassa pahānā evaṃ te pāpakā akusalā dhammā na hontī’’ti.

82. “Bhikkhus, evil, unwholesome states arise with a condition; they do not arise without a condition. Through the abandoning of that very condition, those evil, unwholesome states do not come to be.”

83. ‘‘Sarūpā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no arūpā. Tasseva rūpassa pahānā evaṃ te pāpakā akusalā dhammā na hontī’’ti.

83. “Bhikkhus, evil, unwholesome states arise with a manifesting cause; they do not arise without a manifesting cause. Through the abandoning of that very manifesting cause, those evil, unwholesome states do not come to be.”

84. ‘‘Savedanā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no avedanā. Tassāyeva vedanāya pahānā evaṃ te pāpakā akusalā dhammā na hontī’’ti.

84. “Bhikkhus, evil, unwholesome states arise with feeling; they do not arise without feeling. Through the abandoning of that very feeling, those evil, unwholesome states do not come to be.”

85. ‘‘Sasaññā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no asaññā. Tassāyeva saññāya pahānā evaṃ te pāpakā akusalā dhammā na hontī’’ti.

85. “Bhikkhus, evil, unwholesome states arise with perception; they do not arise without perception. Through the abandoning of that very perception, those evil, unwholesome states do not come to be.”

86. ‘‘Saviññāṇā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no aviññāṇā. Tasseva viññāṇassa pahānā evaṃ te pāpakā akusalā dhammā na hontī’’ti.

86. “Bhikkhus, evil, unwholesome states arise with consciousness; they do not arise without consciousness. Through the abandoning of that very consciousness, those evil, unwholesome states do not come to be.”

87. ‘‘Saṅkhatārammaṇā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no asaṅkhatārammaṇā. Tasseva saṅkhatassa pahānā evaṃ te pāpakā akusalā dhammā na hontī’’ti.

87. “Bhikkhus, evil, unwholesome states arise with a conditioned object; they do not arise with an unconditioned object. Through the abandoning of that very conditioned object, those evil, unwholesome states do not come to be.”

Sanimittavaggo tatiyo.

The Third Chapter on the Cause.

(9) 4. Dhammavaggo

(9) 4. The Chapter on States

88. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Cetovimutti ca paññāvimutti ca. Ime kho, bhikkhave, dve dhammā’’ti.

88. “Bhikkhus, there are these two states. What two? Liberation of mind and liberation by wisdom. These, Bhikkhus, are the two states.”

89. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Paggāho ca avikkhepo ca. Ime kho, bhikkhave, dve dhammā’’ti.

89. “Bhikkhus, there are these two states. What two? Exertion and non-distraction. These, Bhikkhus, are the two states.”

90. ‘‘Dveme[Pg.82], bhikkhave, dhammā. Katame dve? Nāmañca rūpañca. Ime kho, bhikkhave, dve dhammā’’ti.

90. “Bhikkhus, there are these two states. What two? Name and form. These, Bhikkhus, are the two states.”

91. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Vijjā ca vimutti ca. Ime kho, bhikkhave, dve dhammā’’ti.

91. “Bhikkhus, there are these two states. What two? True knowledge and liberation. These, Bhikkhus, are the two states.”

92. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Bhavadiṭṭhi ca vibhavadiṭṭhi ca. Ime kho, bhikkhave, dve dhammā’’ti.

92. “Bhikkhus, there are these two states. What two? The view of eternal existence and the view of annihilation. These, Bhikkhus, are the two states.”

93. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Ahirikañca anottappañca. Ime kho, bhikkhave, dve dhammā’’ti.

93. “Monks, there are these two states. Which two? Lack of moral shame and lack of moral dread. These, monks, are the two states.”

94. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Hirī ca ottappañca. Ime kho, bhikkhave, dve dhammā’’ti.

94. “Monks, there are these two states. Which two? Moral shame and moral dread. These, monks, are the two states.”

95. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Dovacassatā ca pāpamittatā ca. Ime kho, bhikkhave, dve dhammā’’ti.

95. “Monks, there are these two states. Which two? Being difficult to admonish and having evil friends. These, monks, are the two states.”

96. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Sovacassatā ca kalyāṇamittatā ca. Ime kho, bhikkhave, dve dhammā’’ti.

96. “Monks, there are these two states. Which two? Being amenable to admonition and having good friends. These, monks, are the two states.”

97. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Dhātukusalatā ca manasikārakusalatā ca. Ime kho, bhikkhave, dve dhammā’’ti.

97. “Monks, there are these two states. Which two? Skill in the elements and skill in attention. These, monks, are the two states.”

98. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Āpattikusalatā ca āpattivuṭṭhānakusalatā ca. Ime kho, bhikkhave, dve dhammā’’ti.

98. “Monks, there are these two states. Which two? Skill in offenses and skill in rising from an offense. These, monks, are the two states.”

Dhammavaggo catuttho.

The Fourth Dhamma Chapter.

(10) 5. Bālavaggo

(10) 5. The Chapter on Fools

99. ‘‘Dveme, bhikkhave, bālā. Katame dve? Yo ca anāgataṃ bhāraṃ vahati, yo ca āgataṃ bhāraṃ na vahati. Ime kho, bhikkhave, dve bālā’’ti.

99. “Monks, there are these two fools. Which two? The one who carries a burden that has not yet arrived, and the one who does not carry a burden that has arrived. These, monks, are the two fools.”

100. ‘‘Dveme[Pg.83], bhikkhave, paṇḍitā. Katame dve? Yo ca anāgataṃ bhāraṃ na vahati, yo ca āgataṃ bhāraṃ vahati. Ime kho, bhikkhave, dve paṇḍitā’’ti.

100. “Monks, there are these two wise persons. Which two? The one who does not carry a burden that has not yet arrived, and the one who carries a burden that has arrived. These, monks, are the two wise persons.”

101. ‘‘Dveme, bhikkhave, bālā. Katame dve? Yo ca akappiye kappiyasaññī, yo ca kappiye akappiyasaññī. Ime kho, bhikkhave, dve bālā’’ti.

101. “Monks, there are these two fools. Which two? The one who perceives the unallowable as allowable, and the one who perceives the allowable as unallowable. These, monks, are the two fools.”

102. ‘‘Dveme, bhikkhave, paṇḍitā. Katame dve? Yo ca akappiye akappiyasaññī, yo ca kappiye kappiyasaññī. Ime kho, bhikkhave, dve paṇḍitā’’ti.

102. “Monks, there are these two wise persons. Which two? The one who perceives the unallowable as unallowable, and the one who perceives the allowable as allowable. These, monks, are the two wise persons.”

103. ‘‘Dveme, bhikkhave, bālā. Katame dve? Yo ca anāpattiyā āpattisaññī, yo ca āpattiyā anāpattisaññī. Ime kho, bhikkhave, dve bālā’’ti.

103. “Monks, there are these two fools. Which two? The one who perceives an offense in what is not an offense, and the one who perceives no offense in what is an offense. These, monks, are the two fools.”

104. ‘‘Dveme, bhikkhave, paṇḍitā. Katame dve? Yo ca anāpattiyā anāpattisaññī, yo ca āpattiyā āpattisaññī. Ime kho, bhikkhave, dve paṇḍitā’’ti.

104. “Monks, there are these two wise persons. Which two? The one who perceives no offense in what is not an offense, and the one who perceives an offense in what is an offense. These, monks, are the two wise persons.”

105. ‘‘Dveme, bhikkhave, bālā. Katame dve? Yo ca adhamme dhammasaññī, yo ca dhamme adhammasaññī. Ime kho, bhikkhave, dve bālā’’ti.

105. “Monks, there are these two fools. Which two? The one who perceives what is not the Dhamma as the Dhamma, and the one who perceives the Dhamma as not the Dhamma. These, monks, are the two fools.”

106. ‘‘Dveme, bhikkhave, paṇḍitā. Katame dve? Yo ca dhamme dhammasaññī, yo ca adhamme adhammasaññī. Ime kho, bhikkhave, dve paṇḍitā’’ti.

106. “Monks, there are these two wise persons. Which two? The one who perceives the Dhamma as the Dhamma, and the one who perceives what is not the Dhamma as not the Dhamma. These, monks, are the two wise persons.”

107. ‘‘Dveme, bhikkhave, bālā. Katame dve? Yo ca avinaye vinayasaññī, yo ca vinaye avinayasaññī. Ime kho, bhikkhave, dve bālā’’ti.

107. “Monks, there are these two fools. Which two? The one who perceives what is not the discipline as the discipline, and the one who perceives the discipline as not the discipline. These, monks, are the two fools.”

108. ‘‘Dveme, bhikkhave, paṇḍitā. Katame dve? Yo ca avinaye avinayasaññī, yo ca vinaye vinayasaññī. Ime kho, bhikkhave, dve paṇḍitā’’ti.

108. “Monks, there are these two wise persons. Which two? The one who perceives what is not the discipline as not the discipline, and the one who perceives the discipline as the discipline. These, monks, are the two wise persons.”

109. ‘‘Dvinnaṃ[Pg.84], bhikkhave, āsavā vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca na kukkuccāyitabbaṃ kukkuccāyati, yo ca kukkuccāyitabbaṃ na kukkuccāyati. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī’’ti.

109. “Monks, for two persons the taints increase. For which two? For the one who worries about what should not be worried about, and for the one who does not worry about what should be worried about. For these two, monks, the taints increase.”

110. ‘‘Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca na kukkuccāyitabbaṃ na kukkuccāyati, yo ca kukkuccāyitabbaṃ kukkuccāyati. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī’’ti.

110. “Monks, for two persons the taints do not increase. For which two? For the one who does not worry about what should not be worried about, and for the one who worries about what should be worried about. For these two, monks, the taints do not increase.”

111. ‘‘Dvinnaṃ, bhikkhave, āsavā vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca akappiye kappiyasaññī, yo ca kappiye akappiyasaññī. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī’’ti.

111. “Monks, for two persons the taints increase. For which two? For the one who perceives the unallowable as allowable, and for the one who perceives the allowable as unallowable. For these two, monks, the taints increase.”

112. ‘‘Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca akappiye akappiyasaññī, yo ca kappiye kappiyasaññī. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī’’ti.

112. “Monks, for two persons the taints do not increase. For which two? For the one who perceives the unallowable as unallowable, and for the one who perceives the allowable as allowable. For these two, monks, the taints do not increase.”

113. ‘‘Dvinnaṃ, bhikkhave, āsavā vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca āpattiyā anāpattisaññī, yo ca anāpattiyā āpattisaññī. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī’’ti.

113. “Monks, for two persons the taints increase. For which two? For the one who perceives no offense in what is an offense, and for the one who perceives an offense in what is not an offense. For these two, monks, the taints increase.”

114. ‘‘Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca āpattiyā āpattisaññī, yo ca anāpattiyā anāpattisaññī. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī’’ti.

114. “Monks, for two persons the taints do not increase. For which two? For the one who perceives an offense in what is an offense, and for the one who perceives no offense in what is not an offense. For these two, monks, the taints do not increase.”

115. ‘‘Dvinnaṃ, bhikkhave, āsavā vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca adhamme dhammasaññī, yo ca dhamme adhammasaññī. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī’’ti.

115. “Monks, for two persons the taints increase. For which two? For the one who perceives what is not the Dhamma as the Dhamma, and for the one who perceives the Dhamma as not the Dhamma. For these two, monks, the taints increase.”

116. ‘‘Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca dhamme dhammasaññī, yo ca adhamme adhammasaññī. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī’’ti.

116. “Monks, for two persons the taints do not increase. For which two? For the one who perceives the Dhamma as the Dhamma, and for the one who perceives what is not the Dhamma as not the Dhamma. For these two, monks, the taints do not increase.”

117. ‘‘Dvinnaṃ[Pg.85], bhikkhave, āsavā vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca avinaye vinayasaññī, yo ca vinaye avinayasaññī. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī’’ti.

117. “Monks, for two persons the taints increase. For which two? For the one who perceives what is not the Discipline as the Discipline, and for the one who perceives the Discipline as not the Discipline. For these two, monks, the taints increase.”

118. ‘‘Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca avinaye avinayasaññī, yo ca vinaye vinayasaññī. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī’’ti.

118. “Monks, for two persons the taints do not increase. For which two? For the one who perceives what is not the Discipline as not the Discipline, and for the one who perceives the Discipline as the Discipline. For these two, monks, the taints do not increase.”

Bālavaggo pañcamo.

The Fifth Chapter on Fools.

Dutiyo paṇṇāsako samatto.

The Second Fifty is concluded.

3. Tatiyapaṇṇāsakaṃ

3. The Third Fifty

(11) 1. Āsāduppajahavaggo

(11) 1. The Chapter on Cravings Hard to Abandon

119. ‘‘Dvemā[Pg.86], bhikkhave, āsā duppajahā. Katamā dve? Lābhāsā ca jīvitāsā ca. Imā kho, bhikkhave, dve āsā duppajahā’’ti.

119. “Monks, these two cravings are hard to abandon. Which two? The craving for gain and the craving for life. These, monks, are the two cravings hard to abandon.”

120. ‘‘Dveme, bhikkhave, puggalā dullabhā lokasmiṃ. Katame dve? Yo ca pubbakārī, yo ca kataññū katavedī. Ime kho, bhikkhave, dve puggalā dullabhā lokasmi’’nti.

120. Monks, these two persons are rare in the world. Which two? The one who is a benefactor, and the one who is grateful and acknowledges what has been done. Indeed, monks, these two persons are rare in the world.

121. ‘‘Dveme, bhikkhave, puggalā dullabhā lokasmiṃ. Katame dve? Titto ca tappetā ca. Ime kho, bhikkhave, dve puggalā dullabhā lokasmi’’nti.

121. Monks, these two persons are rare in the world. Which two? One who is satisfied, and one who satisfies others. Indeed, monks, these two persons are rare in the world.

122. ‘‘Dveme, bhikkhave, puggalā duttappayā. Katame dve? Yo ca laddhaṃ laddhaṃ nikkhipati, yo ca laddhaṃ laddhaṃ vissajjeti. Ime kho, bhikkhave, dve puggalā duttappayā’’ti.

122. Monks, these two persons are difficult to satisfy. Which two? One who hoards whatever he obtains, and one who gives away whatever he obtains. Indeed, monks, these two persons are difficult to satisfy.

123. ‘‘Dveme, bhikkhave, puggalā sutappayā. Katame dve? Yo ca laddhaṃ laddhaṃ na nikkhipati, yo ca laddhaṃ laddhaṃ na vissajjeti. Ime kho, bhikkhave, dve puggalā sutappayā’’ti.

123. Monks, these two persons are easy to satisfy. Which two? One who does not hoard whatever he obtains, and one who does not give away whatever he obtains. Indeed, monks, these two persons are easy to satisfy.

124. ‘‘Dveme, bhikkhave, paccayā rāgassa uppādāya. Katame dve? Subhanimittañca ayoniso ca manasikāro. Ime kho, bhikkhave, dve paccayā rāgassa uppādāyā’’ti.

124. Monks, these two are conditions for the arising of lust. Which two? The sign of the attractive and unwise attention. Indeed, monks, these two are conditions for the arising of lust.

125. ‘‘Dveme, bhikkhave, paccayā dosassa uppādāya. Katame dve? Paṭighanimittañca ayoniso ca manasikāro. Ime kho, bhikkhave, dve paccayā dosassa uppādāyā’’ti.

125. Monks, these two are conditions for the arising of aversion. Which two? The sign of the repulsive and unwise attention. Indeed, monks, these two are conditions for the arising of aversion.

126. ‘‘Dveme, bhikkhave, paccayā micchādiṭṭhiyā uppādāya. Katame dve? Parato ca ghoso ayoniso ca manasikāro. Ime kho, bhikkhave, dve paccayā micchādiṭṭhiyā uppādāyā’’ti.

126. Monks, these two are conditions for the arising of wrong view. Which two? The voice of another and unwise attention. Indeed, monks, these two are conditions for the arising of wrong view.

127. ‘‘Dveme[Pg.87], bhikkhave, paccayā sammādiṭṭhiyā uppādāya. Katame dve? Parato ca ghoso, yoniso ca manasikāro. Ime kho, bhikkhave, dve paccayā sammādiṭṭhiyā uppādāyā’’ti.

127. Monks, these two are conditions for the arising of right view. Which two? The voice of another and wise attention. Indeed, monks, these two are conditions for the arising of right view.

128. ‘‘Dvemā, bhikkhave, āpattiyo. Katamā dve? Lahukā ca āpatti, garukā ca āpatti. Imā kho, bhikkhave, dve āpattiyo’’ti.

128. Monks, there are these two offenses. Which two? A light offense and a serious offense. Indeed, monks, these are the two offenses.

129. ‘‘Dvemā, bhikkhave, āpattiyo. Katamā dve? Duṭṭhullā ca āpatti, aduṭṭhullā ca āpatti. Imā kho, bhikkhave, dve āpattiyo’’ti.

129. Monks, there are these two offenses. Which two? A gross offense and a non-gross offense. Indeed, monks, these are the two offenses.

130. ‘‘Dvemā, bhikkhave, āpattiyo. Katamā dve? Sāvasesā ca āpatti, anavasesā ca āpatti. Imā kho, bhikkhave, dve āpattiyo’’ti.

130. Monks, there are these two offenses. Which two? An offense with a remainder and an offense without a remainder. Indeed, monks, these are the two offenses.

Āsāduppajahavaggo paṭhamo.

The First Chapter on What is Hard to Abandon.

(12) 2. Āyācanavaggo

(12) 2. The Chapter on Aspiration

131. ‘‘Saddho, bhikkhave, bhikkhu evaṃ sammā āyācamāno āyāceyya – ‘tādiso homi yādisā sāriputtamoggallānā’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ bhikkhūnaṃ yadidaṃ sāriputtamoggallānā’’ti.

131. Monks, a faithful monk, when rightly aspiring, should aspire thus: ‘May I be like Sāriputta and Moggallāna!’ This, monks, is the balance, this is the standard for my monk disciples, namely Sāriputta and Moggallāna.

132. ‘‘Saddhā, bhikkhave, bhikkhunī evaṃ sammā āyācamānā āyāceyya – ‘tādisī homi yādisī khemā ca bhikkhunī uppalavaṇṇā cā’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ bhikkhunīnaṃ yadidaṃ khemā ca bhikkhunī uppalavaṇṇā cā’’ti.

132. Monks, a faithful nun, when rightly aspiring, should aspire thus: ‘May I be like the bhikkhunī Khemā and the bhikkhunī Uppalavaṇṇā!’ This, monks, is the balance, this is the standard for my nun disciples, namely the bhikkhunī Khemā and the bhikkhunī Uppalavaṇṇā.

133. ‘‘Saddho, bhikkhave, upāsako evaṃ sammā āyācamāno āyāceyya – ‘tādiso homi yādiso citto ca gahapati hatthako ca āḷavako’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ upāsakānaṃ yadidaṃ citto ca gahapati hatthako ca āḷavako’’ti.

133. Monks, a faithful male lay follower, when rightly aspiring, should aspire thus: ‘May I be like the householder Citta and Hatthaka of Āḷavaka!’ This, monks, is the balance, this is the standard for my male lay disciples, namely the householder Citta and Hatthaka of Āḷavaka.

134. ‘‘Saddhā[Pg.88], bhikkhave, upāsikā evaṃ sammā āyācamānā āyāceyya – ‘tādisī homi yādisī khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ upāsikānaṃ yadidaṃ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’’ti.

134. Monks, a faithful laywoman, when rightly aspiring, should aspire thus: ‘May I be like the laywoman Khujjuttarā and Nandamātā of Veḷukaṇḍaka!’ This, monks, is the balance, this is the standard for my laywomen disciples, namely the laywoman Khujjuttarā and Nandamātā of Veḷukaṇḍaka.

135. ‘‘Dvīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Katamehi dvīhi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatīti.

135. Monks, endowed with two qualities, a foolish, unskilled, unrighteous person maintains a wounded and injured self, is blameworthy and censured by the wise, and generates much demerit. With which two? Without investigating and without thoroughly examining, one speaks praise of a person deserving of dispraise. Without investigating and without thoroughly examining, one speaks dispraise of a person deserving of praise. Indeed, monks, endowed with these two qualities, a foolish, unskilled, unrighteous person maintains a wounded and injured self, is blameworthy and censured by the wise, and generates much demerit.

‘‘Dvīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Katamehi dvīhi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī’’ti.

Monks, endowed with two qualities, a wise, discerning, righteous person maintains an unwounded and uninjured self, is blameless and not censured by the wise, and generates much merit. With which two? Having investigated and having thoroughly examined, one speaks dispraise of a person deserving of dispraise. Having investigated and having thoroughly examined, one speaks praise of a person deserving of praise. Indeed, monks, endowed with these two qualities, a wise, discerning, righteous person maintains an unwounded and uninjured self, is blameless and not censured by the wise, and generates much merit.

136. ‘‘Dvīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Katamehi dvīhi? Ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti, ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatīti.

136. Bhikkhus, endowed with two qualities, a foolish, unskilled, unrighteous person maintains a wounded and injured self, is blameworthy and censured by the wise, and generates much demerit. With which two? Without investigating and without thoroughly examining, one shows confidence in a matter that is not inspiring of confidence. Without investigating and without thoroughly examining, one shows a lack of confidence in a matter that is inspiring of confidence. Indeed, Bhikkhus, endowed with these two qualities, a foolish, unskilled, unrighteous person maintains a wounded and injured self, is blameworthy and censured by the wise, and generates much demerit.

‘‘Dvīhi[Pg.89], bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Katamehi dvīhi? Anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti, anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī’’ti.

Bhikkhus, endowed with two qualities, a wise, discerning, righteous person maintains an unwounded and uninjured self, is blameless and not censured by the wise, and generates much merit. With which two? Having investigated and having thoroughly examined, one shows a lack of confidence in a matter that is not inspiring of confidence. Having investigated and having thoroughly examined, one shows confidence in a matter that is inspiring of confidence. Indeed, Bhikkhus, endowed with these two qualities, a wise, discerning, righteous person maintains an unwounded and uninjured self, is blameless and not censured by the wise, and generates much merit.

137. ‘‘Dvīsu, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Katamesu dvīsu? Mātari ca pitari ca. Imesu kho, bhikkhave, dvīsu micchāpaṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatīti.

137. Bhikkhus, by conducting oneself wrongly towards two persons, a foolish, unskilled, unrighteous person maintains a wounded and injured self, is blameworthy and censured by the wise, and generates much demerit. Towards which two? Towards one's mother and towards one's father. Indeed, Bhikkhus, by conducting oneself wrongly towards these two persons, a foolish, unskilled, unrighteous person maintains a wounded and injured self, is blameworthy and censured by the wise, and generates much demerit.

‘‘Dvīsu, bhikkhave, sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Katamesu dvīsu? Mātari ca pitari ca. Imesu kho, bhikkhave, dvīsu sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī’’ti.

Bhikkhus, by conducting oneself rightly towards two persons, a wise, discerning, righteous person maintains an unwounded and uninjured self, is blameless and not censured by the wise, and generates much merit. Towards which two? Towards one's mother and towards one's father. Indeed, Bhikkhus, by conducting oneself rightly towards these two persons, a wise, discerning, righteous person maintains an unwounded and uninjured self, is blameless and not censured by the wise, and generates much merit.

138. ‘‘Dvīsu, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Katamesu dvīsu? Tathāgate ca tathāgatasāvake ca. Imesu kho, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatīti.

138. Bhikkhus, by conducting oneself wrongly towards two persons, a foolish, unskilled, unrighteous person maintains a wounded and injured self, is blameworthy and censured by the wise, and generates much demerit. Towards which two? Towards the Tathāgata and towards a disciple of the Tathāgata. Indeed, Bhikkhus, by conducting oneself wrongly towards these two persons, a foolish, unskilled, unrighteous person maintains a wounded and injured self, is blameworthy and censured by the wise, and generates much demerit.

‘‘Dvīsu, bhikkhave, sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Katamesu dvīsu? Tathāgate ca tathāgatasāvake [Pg.90] ca. Imesu kho, bhikkhave, dvīsu sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī’’ti.

Bhikkhus, by conducting oneself rightly towards two persons, a wise, skilled, righteous person maintains an unwounded and uninjured self, is blameless and not censured by the wise, and generates much merit. Towards which two? Towards the Tathāgata and towards a disciple of the Tathāgata. Indeed, Bhikkhus, by conducting oneself rightly towards these two persons, a wise, skilled, righteous person maintains an unwounded and uninjured self, is blameless and not censured by the wise, and generates much merit.

139. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Sacittavodānañca na ca kiñci loke upādiyati. Ime kho, bhikkhave, dve dhammā’’ti.

139. Bhikkhus, there are these two qualities. Which two? The purification of one's own mind and not clinging to anything in the world. Indeed, Bhikkhus, these are the two qualities.

140. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Kodho ca upanāho ca. Ime kho, bhikkhave, dve dhammā’’ti.

140. Bhikkhus, there are these two qualities. Which two? Anger and resentment. Indeed, Bhikkhus, these are the two qualities.

141. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Kodhavinayo ca upanāhavinayo ca. Ime kho, bhikkhave, dve dhammā’’ti.

141. Bhikkhus, there are these two qualities. Which two? The removal of anger and the removal of resentment. Indeed, Bhikkhus, these are the two qualities.

Āyācanavaggo dutiyo.

The Second Chapter on Requesting.

(13) 3. Dānavaggo

(13) 3. The Chapter on Giving

142. ‘‘Dvemāni, bhikkhave, dānāni. Katamāni dve? Āmisadānañca dhammadānañca. Imāni kho, bhikkhave, dve dānāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ dānānaṃ yadidaṃ dhammadāna’’nti.

142. Bhikkhus, there are these two gifts. Which two? The gift of material things and the gift of the Dhamma. Indeed, Bhikkhus, these are the two gifts. Of these two gifts, Bhikkhus, this is the foremost, that is, the gift of the Dhamma.

143. ‘‘Dveme, bhikkhave, yāgā. Katame dve? Āmisayāgo ca dhammayāgo ca. Ime kho, bhikkhave, dve yāgā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ yāgānaṃ yadidaṃ dhammayāgo’’ti.

143. Bhikkhus, there are these two offerings. Which two? The offering of material things and the offering of the Dhamma. Indeed, Bhikkhus, these are the two offerings. Of these two offerings, Bhikkhus, this is the foremost, that is, the offering of the Dhamma.

144. ‘‘Dveme, bhikkhave, cāgā. Katame dve? Āmisacāgo ca dhammacāgo ca. Ime kho, bhikkhave, dve cāgā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ cāgānaṃ yadidaṃ dhammacāgo’’ti.

144. Bhikkhus, there are these two relinquishments. Which two? The relinquishment of material things and the relinquishment of the Dhamma. Indeed, Bhikkhus, these are the two relinquishments. Of these two relinquishments, Bhikkhus, this is the foremost, that is, the relinquishment of the Dhamma.

145. ‘‘Dveme, bhikkhave, pariccāgā. Katame dve? Āmisapariccāgo ca dhammapariccāgo ca. Ime kho, bhikkhave, dve pariccāgā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ pariccāgānaṃ yadidaṃ dhammapariccāgo’’ti.

145. Bhikkhus, there are these two abandonments. Which two? The abandonment of material things and the abandonment of the Dhamma. Indeed, Bhikkhus, these are the two abandonments. Of these two abandonments, Bhikkhus, this is the foremost, that is, the abandonment of the Dhamma.

146. ‘‘Dveme[Pg.91], bhikkhave, bhogā. Katame dve? Āmisabhogo ca dhammabhogo ca. Ime kho, bhikkhave, dve bhogā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ bhogānaṃ yadidaṃ dhammabhogo’’ti.

146. Bhikkhus, there are these two enjoyments. Which two? The enjoyment of material things and the enjoyment of the Dhamma. Indeed, Bhikkhus, these are the two enjoyments. Of these two enjoyments, Bhikkhus, this is the foremost, that is, the enjoyment of the Dhamma.

147. ‘‘Dveme, bhikkhave, sambhogā. Katame dve? Āmisasambhogo ca dhammasambhogo ca. Ime kho, bhikkhave, dve sambhogā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sambhogānaṃ yadidaṃ dhammasambhogo’’ti.

147. Bhikkhus, there are these two shared enjoyments. Which two? The shared enjoyment of material things and the shared enjoyment of the Dhamma. Indeed, Bhikkhus, these are the two shared enjoyments. Of these two shared enjoyments, Bhikkhus, this is the foremost, that is, the shared enjoyment of the Dhamma.

148. ‘‘Dveme, bhikkhave, saṃvibhāgā. Katame dve? Āmisasaṃvibhāgo ca dhammasaṃvibhāgo ca. Ime kho, bhikkhave, dve saṃvibhāgā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ saṃvibhāgānaṃ yadidaṃ dhammasaṃvibhāgo’’ti.

148. Monks, there are these two distributions. Which two? The distribution of material things and the distribution of the Dhamma. Indeed, monks, these are the two distributions. Monks, of these two distributions, this is the foremost, that is, the distribution of the Dhamma.

149. ‘‘Dveme, bhikkhave, saṅgahā. Katame dve? Āmisasaṅgaho ca dhammasaṅgaho ca. Ime kho, bhikkhave, dve saṅgahā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ saṅgahānaṃ yadidaṃ dhammasaṅgaho’’ti.

149. Monks, there are these two acts of support. Which two? Support with material things and support with the Dhamma. Indeed, monks, these are the two acts of support. Monks, of these two acts of support, this is the foremost, that is, support with the Dhamma.

150. ‘‘Dveme, bhikkhave, anuggahā. Katame dve? Āmisānuggaho ca dhammānuggaho ca. Ime kho, bhikkhave, dve anuggahā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ anuggahānaṃ yadidaṃ dhammānuggaho’’ti.

150. Monks, there are these two acts of assistance. Which two? Assistance with material things and assistance with the Dhamma. Indeed, monks, these are the two acts of assistance. Monks, of these two acts of assistance, this is the foremost, that is, assistance with the Dhamma.

151. ‘‘Dvemā, bhikkhave, anukampā. Katamā dve? Āmisānukampā ca dhammānukampā ca. Imā kho, bhikkhave, dve anukampā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ anukampānaṃ yadidaṃ dhammānukampā’’ti.

151. Monks, there are these two kinds of compassion. Which two? Compassion with material things and compassion with the Dhamma. Indeed, monks, these are the two kinds of compassion. Monks, of these two kinds of compassion, this is the foremost, that is, compassion with the Dhamma.

Dānavaggo tatiyo.

The Third Chapter on Giving.

(14) 4. Santhāravaggo

(14) 4. The Chapter on Friendliness

152. ‘‘Dveme[Pg.92], bhikkhave, santhārā. Katame dve? Āmisasanthāro ca dhammasanthāro ca. Ime kho, bhikkhave, dve santhārā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ santhārānaṃ yadidaṃ dhammasanthāro’’ti.

152. Monks, there are these two kinds of friendliness. Which two? Friendliness with material things and friendliness with the Dhamma. These, monks, are the two kinds of friendliness. Of these two kinds of friendliness, this is the foremost, namely, friendliness with the Dhamma.

153. ‘‘Dveme, bhikkhave, paṭisanthārā. Katame dve? Āmisapaṭisanthāro ca dhammapaṭisanthāro ca. Ime kho, bhikkhave, dve paṭisanthārā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ paṭisanthārānaṃ yadidaṃ dhammapaṭisanthāro’’ti.

153. Monks, there are these two kinds of hospitality. Which two? Hospitality with material things and hospitality with the Dhamma. These, monks, are the two kinds of hospitality. Of these two kinds of hospitality, this is the foremost, namely, hospitality with the Dhamma.

154. ‘‘Dvemā, bhikkhave, esanā. Katamā dve? Āmisesanā ca dhammesanā ca. Imā kho, bhikkhave, dve esanā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ esanānaṃ yadidaṃ dhammesanā’’ti.

154. Monks, there are these two kinds of seeking. Which two? Seeking material things and seeking the Dhamma. These, monks, are the two kinds of seeking. Of these two kinds of seeking, this is the foremost, namely, seeking the Dhamma.

155. ‘‘Dvemā, bhikkhave, pariyesanā. Katamā dve? Āmisapariyesanā ca dhammapariyesanā ca. Imā kho, bhikkhave, dve pariyesanā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ pariyesanānaṃ yadidaṃ dhammapariyesanā’’ti.

155. Monks, there are these two kinds of searching. Which two? Searching for material things and searching for the Dhamma. These, monks, are the two kinds of searching. Of these two kinds of searching, this is the foremost, namely, searching for the Dhamma.

156. ‘‘Dvemā, bhikkhave, pariyeṭṭhiyo. Katamā dve? Āmisapariyeṭṭhi ca dhammapariyeṭṭhi ca. Imā kho, bhikkhave, dve pariyeṭṭhiyo. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ pariyeṭṭhīnaṃ yadidaṃ dhammapariyeṭṭhī’’ti.

156. Monks, there are these two kinds of quest. Which two? The quest for material things and the quest for the Dhamma. These, monks, are the two kinds of quest. Of these two kinds of quest, this is the foremost, namely, the quest for the Dhamma.

157. ‘‘Dvemā, bhikkhave, pūjā. Katamā dve? Āmisapūjā ca dhammapūjā ca. Imā kho bhikkhave, dve pūjā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ pūjānaṃ yadidaṃ dhammapūjā’’ti.

157. Monks, there are these two kinds of veneration. Which two? Veneration with material things and veneration with the Dhamma. These, monks, are the two kinds of veneration. Of these two kinds of veneration, this is the foremost, namely, veneration with the Dhamma.

158. ‘‘Dvemāni, bhikkhave, ātitheyyāni. Katamāni dve? Āmisātitheyyañca dhammātitheyyañca. Imāni kho, bhikkhave, dve ātitheyyāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ ātitheyyānaṃ yadidaṃ dhammātitheyya’’nti.

158. Monks, there are these two hospitality offerings. Which two? Hospitality offerings of material things and hospitality offerings of the Dhamma. These, monks, are the two hospitality offerings. Of these two hospitality offerings, this is the foremost, namely, the hospitality offering of the Dhamma.

159. ‘‘Dvemā, bhikkhave, iddhiyo. Katamā dve? Āmisiddhi ca dhammiddhi ca. Imā kho, bhikkhave, dve iddhiyo. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ iddhīnaṃ yadidaṃ dhammiddhī’’ti.

159. Monks, there are these two kinds of accomplishment. Which two? The accomplishment of material things and the accomplishment of the Dhamma. These, monks, are the two kinds of accomplishment. Of these two kinds of accomplishment, this is the foremost, namely, the accomplishment of the Dhamma.

160. ‘‘Dvemā, bhikkhave, vuddhiyo. Katamā dve? Āmisavuddhi ca dhammavuddhi ca. Imā kho, bhikkhave, dve vuddhiyo. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ vuddhīnaṃ yadidaṃ dhammavuddhī’’ti.

160. Monks, there are these two kinds of growth. Which two? Growth in material things and growth in the Dhamma. These, monks, are the two kinds of growth. Of these two kinds of growth, this is the foremost, namely, growth in the Dhamma.

161. ‘‘Dvemāni[Pg.93], bhikkhave, ratanāni. Katamāni dve? Āmisaratanañca dhammaratanañca. Imāni kho, bhikkhave, dve ratanāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ ratanānaṃ yadidaṃ dhammaratana’’nti.

161. Monks, there are these two kinds of jewels. Which two? The jewel of material things and the jewel of the Dhamma. These, monks, are the two kinds of jewels. Of these two kinds of jewels, this is the foremost, namely, the jewel of the Dhamma.

162. ‘‘Dveme, bhikkhave, sannicayā. Katame dve? Āmisasannicayo ca dhammasannicayo ca. Ime kho, bhikkhave, dve sannicayā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sannicayānaṃ yadidaṃ dhammasannicayo’’ti.

162. Monks, there are these two kinds of accumulation. Which two? The accumulation of material things and the accumulation of the Dhamma. These, monks, are the two kinds of accumulation. Of these two kinds of accumulation, this is the foremost, namely, the accumulation of the Dhamma.

163. ‘‘Dvemāni, bhikkhave, vepullāni. Katamāni dve? Āmisavepullañca dhammavepullañca. Imāni kho, bhikkhave, dve vepullāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ vepullānaṃ yadidaṃ dhammavepulla’’nti.

163. Monks, there are these two kinds of abundance. Which two? The abundance of material things and the abundance of the Dhamma. These, monks, are the two kinds of abundance. Of these two kinds of abundance, this is the foremost, namely, the abundance of the Dhamma.

Santhāravaggo catuttho.

The Fourth Chapter on Friendliness.

(15) 5. Samāpattivaggo

(15) 5. The Chapter on Attainments

164. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca. Ime kho, bhikkhave, dve dhammā’’ti.

164. Monks, there are these two qualities. Which two? Skill in the attainments and skill in emerging from the attainments. These, monks, are the two qualities.

165. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Ajjavañca maddavañca. Ime kho, bhikkhave, dve dhammā’’.

165. Monks, there are these two qualities. Which two? Uprightness and gentleness. These, monks, are the two qualities.

166. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Khanti ca soraccañca. Ime kho, bhikkhave, dve dhammā’’.

166. Monks, there are these two qualities. Which two? Forbearance and courtesy. These, monks, are the two qualities.

167. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Sākhalyañca paṭisanthāro ca. Ime kho, bhikkhave, dve dhammā’’.

167. Monks, there are these two qualities. Which two? Affability and hospitality. These, monks, are the two qualities.

168. ‘Dveme, bhikkhave, dhammā. Katame dve? Avihiṃsā ca soceyyañca. Ime kho, bhikkhave, dve dhammā’’.

168. Monks, there are these two qualities. Which two? Non-harming and purity. These, monks, are the two qualities.

169. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Indriyesu aguttadvāratā ca bhojane amattaññutā ca. Ime kho, bhikkhave, dve dhammā’’.

169. Monks, there are these two qualities. Which two? Having unguarded doors in the sense faculties and not knowing the measure in food. These, monks, are the two qualities.

170. ‘‘Dveme[Pg.94], bhikkhave, dhammā. Katame dve? Indriyesu guttadvāratā ca bhojane mattaññutā ca. Ime kho, bhikkhave, dve dhammā’’.

170. Monks, there are these two qualities. Which two? Having guarded doors in the sense faculties and knowing the measure in food. These, monks, are the two qualities.

171. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Paṭisaṅkhānabalañca bhāvanābalañca. Ime kho, bhikkhave, dve dhammā’’.

171. Monks, there are these two qualities. Which two? The power of reflection and the power of cultivation. These, monks, are the two qualities.

172. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Satibalañca samādhibalañca. Ime kho, bhikkhave, dve dhammā’’.

172. Monks, there are these two qualities. Which two? The power of mindfulness and the power of concentration. These, monks, are the two qualities.

173. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Samatho ca vipassanā ca. Ime kho, bhikkhave, dve dhammā’’.

173. Monks, there are these two qualities. Which two? Serenity and insight. These, monks, are the two qualities.

174. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Sīlavipatti ca diṭṭhivipatti ca. Ime kho, bhikkhave, dve dhammā’’.

174. Monks, there are these two qualities. Which two? The failure of virtue and the failure of view. These, monks, are the two qualities.

175. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Sīlasampadā ca diṭṭhisampadā ca. Ime kho, bhikkhave, dve dhammā’’.

175. Monks, there are these two qualities. Which two? Accomplishment in virtue and accomplishment in view. These, monks, are the two qualities.

176. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Sīlavisuddhi ca diṭṭhivisuddhi ca. Ime kho, bhikkhave, dve dhammā’’.

176. Monks, there are these two qualities. Which two? Purity of virtue and purity of view. These, monks, are the two qualities.

177. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Diṭṭhivisuddhi ca yathādiṭṭhissa ca padhānaṃ. Ime kho, bhikkhave, dve dhammā’’.

177. Monks, there are these two qualities. Which two? Purity of view and the striving of one with proper view. These, monks, are the two qualities.

178. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Asantuṭṭhitā ca kusalesu dhammesu, appaṭivānitā ca padhānasmiṃ. Ime kho, bhikkhave, dve dhammā’’.

178. Monks, there are these two qualities. Which two? Not being content with wholesome qualities, and not turning back in striving. These, monks, are the two qualities.

179. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Muṭṭhassaccañca asampajaññañca. Ime kho, bhikkhave, dve dhammā’’.

179. Monks, there are these two qualities. Which two? Lapsed mindfulness and lack of clear comprehension. These, monks, are the two qualities.

180. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Sati ca sampajaññañca. Ime kho, bhikkhave, dve dhammā’’ti.

180. Monks, there are these two qualities. Which two? Mindfulness and clear comprehension. These, monks, are the two qualities.

Samāpattivaggo pañcamo.

The fifth Chapter on Attainments is finished.

Tatiyo paṇṇāsako samatto.

The Third Fifty is finished.

1. Kodhapeyyālaṃ

1. The Repetition Series on Anger

181. ‘‘Dveme[Pg.95], bhikkhave, dhammā. Katame dve? Kodho ca upanāho ca…pe… makkho ca paḷāso ca… issā ca macchariyañca… māyā ca sāṭheyyañca… ahirikañca anottappañca. Ime kho, bhikkhave, dve dhammā’’.

181. Monks, there are these two qualities. Which two? Anger and hostility... contempt and rivalry... envy and avarice... deceit and craftiness... lack of shame and lack of moral dread. These, monks, are the two qualities.

182. ‘‘Dveme, bhikkhave, dhammā. Katame dve? Akkodho ca anupanāho ca… amakkho ca apaḷāso ca… anissā ca amacchariyañca… amāyā ca asāṭheyyañca… hirī ca ottappañca. Ime kho, bhikkhave, dve dhammā’’.

182. Monks, there are these two qualities. Which two? Non-anger and non-hostility... non-contempt and non-rivalry... non-envy and non-avarice... non-deceit and non-craftiness... shame and moral dread. These, monks, are the two qualities.

183. ‘‘Dvīhi, bhikkhave, dhammehi samannāgato dukkhaṃ viharati. Katamehi dvīhi? Kodhena ca upanāhena ca… makkhena ca paḷāsena ca… issāya ca macchariyena ca… māyāya ca sāṭheyyena ca… ahirikena ca anottappena ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato dukkhaṃ viharati’’.

183. Monks, one endowed with two qualities lives in suffering. With which two? With anger and hostility... with contempt and rivalry... with envy and avarice... with deceit and craftiness... with lack of shame and lack of moral dread. Monks, endowed with these two qualities, one lives in suffering.

184. ‘‘Dvīhi, bhikkhave, dhammehi samannāgato sukhaṃ viharati. Katamehi dvīhi? Akkodhena ca anupanāhena ca… amakkhena ca apaḷāsena ca… anissāya ca amacchariyena ca… amāyāya ca asāṭheyyena ca … hiriyā ca ottappena ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato sukhaṃ viharati’’.

184. Monks, one endowed with two qualities lives happily. With which two? With non-anger and non-hostility... with non-contempt and non-rivalry... with non-envy and non-avarice... with non-deceit and non-craftiness... with shame and moral dread. Monks, endowed with these two qualities, one lives happily.

185. ‘‘Dveme, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame dve? Kodho ca upanāho ca… makkho ca paḷāso ca… issā ca macchariyañca… māyā ca sāṭheyyañca… ahirikañca anottappañca. Ime kho, bhikkhave, dve dhammā sekhassa bhikkhuno parihānāya saṃvattanti’’.

185. Monks, these two qualities lead to the decline of a bhikkhu in training. Which two? Anger and hostility... contempt and rivalry... envy and avarice... deceit and craftiness... lack of shame and lack of moral dread. These, monks, are the two qualities that lead to the decline of a bhikkhu in training.

186. ‘‘Dveme, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame dve? Akkodho ca anupanāho ca… amakkho ca apaḷāso ca… anissā ca amacchariyañca… amāyā ca asāṭheyyañca… hirī ca ottappañca. Ime kho, bhikkhave, dve dhammā sekhassa bhikkhuno aparihānāya saṃvattanti’’.

186. Monks, these two qualities lead to the non-decline of a bhikkhu in training. Which two? Non-anger and non-hostility... non-contempt and non-rivalry... non-envy and non-avarice... non-deceit and non-craftiness... shame and moral dread. These, monks, are the two qualities that lead to the non-decline of a bhikkhu in training.

187. ‘‘Dvīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi dvīhi? Kodhena ca upanāhena ca… makkhena ca paḷāsena ca… issāya ca macchariyena ca… māyāya ca sāṭheyyena ca… ahirikena ca anottappena ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye’’.

187. Monks, one endowed with two qualities is deposited in hell as if carried there. With which two? With anger and hostility... with contempt and rivalry... with envy and avarice... with deceit and craftiness... with lack of shame and lack of moral dread. Monks, endowed with these two qualities, one is deposited in hell as if carried there.

188. ‘‘Dvīhi[Pg.96], bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi dvīhi? Akkodhena ca anupanāhena ca… amakkhena ca apaḷāsena ca… anissāya ca amacchariyena ca… amāyāya ca asāṭheyyena ca… hiriyā ca ottappena ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’.

188. Monks, one endowed with two qualities is deposited in heaven as if carried there. With which two? With non-anger and non-hostility... with non-contempt and non-rivalry... with non-envy and non-avarice... with non-deceit and non-craftiness... with shame and moral dread. Monks, endowed with these two qualities, one is deposited in heaven as if carried there.

189. ‘‘Dvīhi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Katamehi dvīhi? Kodhena ca upanāhena ca… makkhena ca paḷāsena ca… issāya ca macchariyena ca… māyāya ca sāṭheyyena ca… ahirikena ca anottappena ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati’’.

189. Monks, endowed with two qualities, a certain person here, with the breakup of the body, after death, is reborn in the plane of misery, a bad destination, a state of ruin, in hell. With which two? With anger and hostility... with contempt and rivalry... with envy and avarice... with deceit and craftiness... with lack of shame and lack of moral dread. Monks, endowed with these two qualities, a certain person here, with the breakup of the body, after death, is reborn in the plane of misery, a bad destination, a state of ruin, in hell.

190. ‘‘Dvīhi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Katamehi dvīhi? Akkodhena ca anupanāhena ca… amakkhena ca apaḷāsena ca… anissāya ca amacchariyena ca… amāyāya ca asāṭheyyena ca… hiriyā ca ottappena ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati’’.

190. Monks, endowed with two qualities, a certain person here, with the breakup of the body, after death, is reborn in a good destination, in the heavenly world. With which two? With non-anger and non-hostility... with non-contempt and non-rivalry... with non-envy and non-avarice... with non-deceit and non-craftiness... with shame and moral dread. Monks, endowed with these two qualities, a certain person here, with the breakup of the body, after death, is reborn in a good destination, in the heavenly world.

Kodhapeyyālaṃ niṭṭhitaṃ.

The Repetition Series on Anger is finished.

2. Akusalapeyyālaṃ

2. The Repetition Series on the Unwholesome

191-200. ‘‘Dveme, bhikkhave, dhammā akusalā… dveme, bhikkhave, dhammā kusalā… dveme, bhikkhave, dhammā sāvajjā… dveme, bhikkhave, dhammā anavajjā… dveme, bhikkhave, dhammā dukkhudrayā… dveme, bhikkhave, dhammā sukhudrayā… dveme, bhikkhave, dhammā dukkhavipākā… dveme, bhikkhave, dhammā sukhavipākā… dveme, bhikkhave, dhammā sabyābajjhā… dveme, bhikkhave, dhammā abyābajjhā. Katame dve? Akkodho ca anupanāho ca… amakkho ca apaḷāso ca… anissā ca amacchariyañca… amāyā ca asāṭheyyañca… hirī ca ottappañca. Ime kho, bhikkhave, dve dhammā abyābajjhā’’ti.

191-200. "Monks, these two qualities are unwholesome... these two qualities are wholesome... these two qualities are blameworthy... these two qualities are blameless... these two qualities have suffering as their outcome... these two qualities have happiness as their outcome... these two qualities have a painful result... these two qualities have a pleasant result... these two qualities are associated with affliction... these two qualities are unassociated with affliction. Which two? Non-anger and non-hostility... non-denigration and non-contempt... non-envy and non-stinginess... non-deceit and non-fraudulence... moral shame and moral dread. These, monks, are the two qualities unassociated with affliction."

Akusalapeyyālaṃ niṭṭhitaṃ.

The Repetition Series on the Unwholesome is concluded.

3. Vinayapeyyālaṃ

3. The Repetition Series on the Vinaya

201. ‘‘Dveme[Pg.97], bhikkhave, atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ. Katame dve? Saṅghasuṭṭhutāya saṅghaphāsutāya… dummaṅkūnaṃ puggalānaṃ niggahāya, pesalānaṃ bhikkhūnaṃ phāsuvihārāya… diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāya… diṭṭhadhammikānaṃ verānaṃ saṃvarāya, samparāyikānaṃ verānaṃ paṭighātāya… diṭṭhadhammikānaṃ vajjānaṃ saṃvarāya, samparāyikānaṃ vajjānaṃ paṭighātāya… diṭṭhadhammikānaṃ bhayānaṃ saṃvarāya, samparāyikānaṃ bhayānaṃ paṭighātāya… diṭṭhadhammikānaṃ akusalānaṃ dhammānaṃ saṃvarāya, samparāyikānaṃ akusalānaṃ dhammānaṃ paṭighātāya… gihīnaṃ anukampāya, pāpicchānaṃ bhikkhūnaṃ pakkhupacchedāya… appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya… saddhammaṭṭhitiyā vinayānuggahāya. Ime kho, bhikkhave, dve atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññatta’’nti.

201. "Monks, it is on account of two benefits that the Tathāgata has laid down a training rule for his disciples. Which two? For the well-being of the Sangha and for the comfort of the Sangha... for the subduing of immoral individuals and for the comfortable abiding of virtuous monks... for the restraint of taints in the present life and for the warding off of taints in the future life... for the restraint of enmities in the present life and for the warding off of enmities in the future life... for the restraint of faults in the present life and for the warding off of faults in the future life... for the restraint of dangers in the present life and for the warding off of dangers in the future life... for the restraint of unwholesome states in the present life and for the warding off of unwholesome states in the future life... out of compassion for laypeople and for cutting off the faction of monks with evil desires... for inspiring faith in the unfaithful and for the increase of faith in the faithful... for the stability of the good Dhamma and for the support of the discipline. It is, monks, on account of these two benefits that the Tathāgata has laid down a training rule for his disciples."

202-230. ‘‘Dveme, bhikkhave, atthavase paṭicca tathāgatena sāvakānaṃ pātimokkhaṃ paññattaṃ…pe… pātimokkhuddeso paññatto… pātimokkhaṭṭhapanaṃ paññattaṃ… pavāraṇā paññattā… pavāraṇaṭṭhapanaṃ paññattaṃ… tajjanīyakammaṃ paññattaṃ… niyassakammaṃ paññattaṃ… pabbājanīyakammaṃ paññattaṃ… paṭisāraṇīyakammaṃ paññattaṃ… ukkhepanīyakammaṃ paññattaṃ… parivāsadānaṃ paññattaṃ… mūlāya paṭikassanaṃ paññattaṃ… mānattadānaṃ paññattaṃ… abbhānaṃ paññattaṃ… osāraṇīyaṃ paññattaṃ… nissāraṇīyaṃ paññattaṃ… upasampadā paññattā… ñattikammaṃ paññattaṃ… ñattidutiyakammaṃ paññattaṃ… ñatticatutthakammaṃ paññattaṃ… apaññatte paññattaṃ… paññatte anupaññattaṃ… sammukhāvinayo paññatto… sativinayo paññatto… amūḷhavinayo paññatto… paṭiññātakaraṇaṃ paññattaṃ… yebhuyyasikā paññattā… tassapāpiyasikā paññattā… tiṇavatthārako paññatto. Katame dve? Saṅghasuṭṭhutāya, saṅghaphāsutāya… dummaṅkūnaṃ puggalānaṃ niggahāya, pesalānaṃ bhikkhūnaṃ phāsuvihārāya… diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāya… diṭṭhadhammikānaṃ verānaṃ saṃvarāya, samparāyikānaṃ verānaṃ paṭighātāya… diṭṭhadhammikānaṃ vajjānaṃ saṃvarāya, samparāyikānaṃ vajjānaṃ paṭighātāya… diṭṭhadhammikānaṃ bhayānaṃ saṃvarāya, samparāyikānaṃ bhayānaṃ paṭighātāya… diṭṭhadhammikānaṃ akusalānaṃ dhammānaṃ saṃvarāya, samparāyikānaṃ akusalānaṃ dhammānaṃ paṭighātāya… gihīnaṃ anukampāya, pāpicchānaṃ bhikkhūnaṃ pakkhupacchedāya… appasannānaṃ [Pg.98] pasādāya, pasannānaṃ bhiyyobhāvāya… saddhammaṭṭhitiyā, vinayānuggahāya. Ime kho, bhikkhave, dve atthavase paṭicca tathāgatena sāvakānaṃ tiṇavatthārako paññatto’’ti.

202-230. "Monks, it is on account of two benefits that the Tathāgata has laid down the Pātimokkha for his disciples... laid down the Pātimokkha recitation... laid down the suspension of the Pātimokkha... laid down the Pavāraṇā... laid down the suspension of the Pavāraṇā... laid down the act of censure... laid down the act of subordination... laid down the act of banishment... laid down the act of reconciliation... laid down the act of suspension... laid down the granting of probation... laid down the sending back to the beginning... laid down the granting of penance... laid down rehabilitation... laid down readmission... laid down expulsion... laid down higher ordination... laid down the act consisting of a motion... laid down the act consisting of a motion and a second announcement... laid down the act consisting of a motion and a fourth announcement... laid down the initial promulgation of a rule... laid down the supplementary promulgation of a rule... laid down the procedure in the presence... laid down the procedure of mindfulness... laid down the procedure for past insanity... laid down the procedure based on acknowledgement... laid down the majority decision... laid down the procedure for specific depravity... laid down the covering over with grass. What are the two? For the well-being of the Sangha and for the comfort of the Sangha... for the subduing of immoral individuals and for the comfortable abiding of virtuous monks... for the restraint of taints in the present life and for the warding off of taints in the future life... for the restraint of enmities in the present life and for the warding off of enmities in the future life... for the restraint of faults in the present life and for the warding off of faults in the future life... for the restraint of dangers in the present life and for the warding off of dangers in the future life... for the restraint of unwholesome states in the present life and for the warding off of unwholesome states in the future life... out of compassion for laypeople and for cutting off the faction of monks with evil desires... for inspiring faith in the unfaithful and for the increase of faith in the faithful... for the stability of the good Dhamma and for the support of the discipline. It is, monks, on account of these two benefits that the Tathāgata has laid down the covering over with grass for his disciples."

Vinayapeyyālaṃ niṭṭhitaṃ.

The Repetition Series on the Vinaya is concluded.

4. Rāgapeyyālaṃ

4. The Repetition Series on Lust

231. ‘‘Rāgassa, bhikkhave, abhiññāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, abhiññāya ime dve dhammā bhāvetabbā’’ti.

231. “Monks, for the direct knowledge of lust, two qualities are to be developed. Which two? Tranquility and insight. Monks, for the direct knowledge of lust, these two qualities are to be developed.”

‘‘Rāgassa, bhikkhave, pariññāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, pariññā ime dve dhammā bhāvetabbā. Rāgassa, bhikkhave, parikkhayāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, parikkhayā ime dve dhammā bhāvetabbā. Rāgassa, bhikkhave, pahānāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, pahānā ime dve dhammā bhāvetabbā. Rāgassa, bhikkhave, khayāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, khayā ime dve dhammā bhāvetabbā. Rāgassa, bhikkhave, vayāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, vayā ime dve dhammā bhāvetabbā. Rāgassa, bhikkhave, virāgāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, virāgā ime dve dhammā bhāvetabbā. Rāgassa, bhikkhave, nirodhāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, nirodhā ime dve dhammā bhāvetabbā. Rāgassa, bhikkhave, cāgāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, cāgā ime dve dhammā bhāvetabbā. Rāgassa, bhikkhave, paṭinissaggāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, paṭinissaggāya ime dve dhammā bhāvetabbā’’ti.

“Monks, for the full understanding of lust, two qualities are to be developed. Which two? Tranquility and insight. Monks, for the full understanding of lust, these two qualities are to be developed. For the destruction of lust… for the abandoning of lust… for the ending of lust… for the fading away of lust… for dispassion toward lust… for the cessation of lust… for the giving up of lust… for the relinquishment of lust, two qualities are to be developed. Which two? Tranquility and insight. Monks, for the relinquishment of lust, these two qualities are to be developed.”

232-246. ‘‘Dosassa…pe… mohassa… kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa, bhikkhave, abhiññāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, abhiññā ime dve dhammā bhāvetabbā. Pamādassa, bhikkhave, pariññāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, pariññā ime dve dhammā bhāvetabbā. Pamādassa, bhikkhave, parikkhayāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, parikkhayāya ime dve dhammā bhāvetabbā. Pamādassa, bhikkhave, pahānāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, pahānā ime dve dhammā bhāvetabbā. Pamādassa, bhikkhave, khayāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, khayā ime dve dhammā bhāvetabbā. Pamādassa, bhikkhave, vayāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, vayā ime dve dhammā bhāvetabbā. Pamādassa, bhikkhave, virāgāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, virāgā ime dve dhammā bhāvetabbā. Pamādassa, bhikkhave, nirodhāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, nirodhā ime dve dhammā bhāvetabbā. Pamādassa, bhikkhave, cāgāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, cāgā ime dve dhammā bhāvetabbā. Pamādassa, bhikkhave, paṭinissaggāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, paṭinissaggāya ime dve dhammā bhāvetabbā’’ti.

“For hatred… for delusion… for anger… for enmity… for denigration… for rivalry… for envy… for avarice… for deceit… for craftiness… for obstinacy… for contention… for conceit… for excessive conceit… for intoxication… for heedlessness, monks, for direct knowledge… for full understanding… for destruction… for abandoning… for ending… for fading away… for dispassion… for cessation… for giving up… for the relinquishment of these, two qualities are to be developed. Which two? Tranquility and insight. Monks, for the relinquishment of heedlessness, these two qualities are to be developed.”

(Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.)

The Blessed One said this. Delighted, those monks rejoiced in the Blessed One’s words.

Rāgapeyyālaṃ niṭṭhitaṃ.

The Repetition Series on Lust is finished.

Dukanipātapāḷi niṭṭhitā.

The Book of the Twos is finished.