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Aṅguttara Nikāya 2 Numbered Discourses 2.1–10Numbered Discourses 2.1–10
1. Kammakaraṇavagga 1. Punishments The Chapter on Punishments
1. Vajjasutta 1. Penalties 1. Faults
Evaṁ me sutaṁ—I have heard that So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi: There he addressed the monks: There the Buddha addressed the mendicants,
“bhikkhavo”ti. “Monks!” “Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Yes, lord,” the monks responded to him. “Venerable sir,” they replied.
Bhagavā etadavoca: The Blessed One said, The Buddha said this:
“Dvemāni, bhikkhave, vajjāni. “Monks, there are these two penalties. “There are, mendicants, these two faults.
Katamāni dve? Which two? What two?
Diṭṭhadhammikañca vajjaṁ samparāyikañca vajjaṁ. Penalties in the present life and penalties in lives to come. The fault apparent in this life, and the fault to do with lives to come.
Katamañca, bhikkhave, diṭṭhadhammikaṁ vajjaṁ? “And which are penalties in the present life? What is the fault apparent in this life?
Idha, bhikkhave, ekacco passati coraṁ āgucāriṁ rājāno gahetvā vividhā kammakāraṇā kārente; There is the case where a certain person sees a thief, a criminal, who, when captured by a king, they torture in many ways. It’s when someone sees that kings have arrested a bandit, a criminal, and subjected them to various punishments—
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, baḷisamaṁsikampi karonte, kahāpaṇikampi karonte, khārāpatacchikampi karonte, palighaparivattikampi karonte, palālapīṭhakampi karonte, tattenapi telena osiñcante, sunakhehipi khādāpente, jīvantampi sūle uttāsente, asināpi sīsaṁ chindante. They flog him with whips, beat him with canes, beat him with clubs; they cut off his hands, cut off his feet, cut off his hands & feet; they cut off his ears, cut off his nose, cut off his ears & nose; they subject him to the ‘porridge pot,’ the ‘polished-shell shave,’ the ‘Rāhu’s mouth,’ the ‘flaming garland,’ the ‘blazing hand,’ the ‘grass-duty (ascetic),’ the ‘bark-dress (ascetic),’ the ‘burning antelope,’ the ‘meat hooks,’ the ‘coin-gouging,’ the ‘lye pickling,’ the ‘pivot on a stake,’ the ‘rolled-up bed’; they have him splashed with boiling oil, devoured by dogs, impaled alive on stakes; they have his head cut off with a sword. whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘Rāhu’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the hounds, being impaled alive, and being beheaded.
Tassa evaṁ hoti: “The thought occurs to him [the first man], It occurs to them:
‘yathārūpānaṁ kho pāpakānaṁ kammānaṁ hetu coraṁ āgucāriṁ rājāno gahetvā vividhā kammakāraṇā kārenti; ‘It’s because of these sorts of evil actions that when a thief, a criminal, is captured by a king, they torture him in many ways. ‘If I were to commit the kinds of bad deeds for which the kings arrested that bandit, that criminal,
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, baḷisamaṁsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṁ chindanti. They flog him with whips … they have his head cut off with a sword.
Ahañceva kho pana evarūpaṁ pāpakammaṁ kareyyaṁ, mampi rājāno gahetvā evarūpā vividhā kammakāraṇā kāreyyuṁ; And if I were to do this sort of evil action and I, too, were captured by a king, they would torture me in many ways. the rulers would arrest me and subject me to the same punishments.’
kasāhipi tāḷeyyuṁ …pe… asināpi sīsaṁ chindeyyun’ti. They would flog me with whips … they would have my head cut off with a sword.’
So diṭṭhadhammikassa vajjassa bhīto na paresaṁ pābhataṁ vilumpanto carati. “So, fearing penalties in the present life, he doesn’t go around plundering the belongings of others. Afraid of the fault apparent in this life, they do not steal the belongings of others.
Idaṁ vuccati, bhikkhave, diṭṭhadhammikaṁ vajjaṁ. “These, monks, are called penalties in the present life. This is called the fault apparent in this life.
Katamañca, bhikkhave, samparāyikaṁ vajjaṁ? “And which are penalties in lives to come? What is the fault to do with lives to come?
Idha, bhikkhave, ekacco iti paṭisañcikkhati: “There is the case where a certain man considers, It’s when someone reflects:
‘kāyaduccaritassa kho pana pāpako dukkho vipāko abhisamparāyaṁ, vacīduccaritassa pāpako dukkho vipāko abhisamparāyaṁ, manoduccaritassa pāpako dukkho vipāko abhisamparāyaṁ. ‘Bodily misconduct has an evil result in a life to come. Verbal misconduct has an evil result in a life to come. Mental misconduct has an evil result in a life to come. ‘Bad conduct of body, speech, or mind has a bad, painful result in the next life.
Ahañceva kho pana kāyena duccaritaṁ careyyaṁ, vācāya duccaritaṁ careyyaṁ, manasā duccaritaṁ careyyaṁ. If I were to engage in bodily misconduct, verbal misconduct, & mental misconduct, If I conduct myself badly,
Kiñca taṁ yāhaṁ na kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyan’ti. then how could I not—on the break-up of the body, after death—re-appear in a plane of deprivation, a bad destination, a lower realm, in hell?’ then, when my body breaks up, after death, won’t I be reborn in a place of loss, a bad place, the underworld, hell?’
So samparāyikassa vajjassa bhīto kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. “So, fearing penalties in lives to come, he abandons bodily misconduct and develops right bodily conduct. He abandons verbal misconduct and develops right verbal conduct. He abandons mental misconduct and develops right mental conduct. He keeps himself pure. Afraid of the fault to do with lives to come, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
Idaṁ vuccati, bhikkhave, samparāyikaṁ vajjaṁ. “These, monks, are called penalties in lives to come. This is called the fault to do with lives to come.
Imāni kho, bhikkhave, dve vajjāni. These, monks, are the two penalties. These are the two faults.
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: “Therefore, monks, you should train yourselves: So you should train like this:
‘diṭṭhadhammikassa vajjassa bhāyissāma, samparāyikassa vajjassa bhāyissāma, vajjabhīruno bhavissāma vajjabhayadassāvino’ti. ‘We will fear penalties in the present life. We will fear penalties in lives to come. We will be wary of penalties, seeing danger in penalties.’ ‘We will fear the fault apparent in this life, and we will fear the fault to do with lives to come. We will fear faults, seeing the danger in faults.’
Evañhi vo, bhikkhave, sikkhitabbaṁ. That’s how you should train yourselves. That’s how you should train.
Vajjabhīruno, bhikkhave, vajjabhayadassāvino etaṁ pāṭikaṅkhaṁ yaṁ parimuccissati sabbavajjehī”ti. It is to be expected of one who is wary of penalties, who sees danger in penalties, that he will be released from all penalties.” If you fear faults, seeing the danger in faults, you can expect to be freed from all faults.”
Paṭhamaṁ.
2. Padhānasutta 2. Exertions 2. Endeavor
“Dvemāni, bhikkhave, padhānāni durabhisambhavāni lokasmiṁ. “Monks, there are these two exertions that are hard to maintain in the world. “These two endeavors are challenging in the world.
Katamāni dve? Which two? What two?
Yañca gihīnaṁ agāraṁ ajjhāvasataṁ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānuppadānatthaṁ padhānaṁ, yañca agārasmā anagāriyaṁ pabbajitānaṁ sabbūpadhipaṭinissaggatthaṁ padhānaṁ. The exertion of laypeople living at home for the sake of producing cloth, almsfood, lodging, & medicinal requisites for curing the sick. And the exertion of those who have gone forth from home for the sake of relinquishing all acquisitions. The endeavor of laypeople staying in a home to provide robes, almsfood, lodgings, and medicines and supplies for the sick. And the endeavor of those gone forth from the lay life to homelessness to let go of all attachments.
Imāni kho, bhikkhave, dve padhānāni durabhisambhavāni lokasmiṁ. “These are the two exertions that are hard to maintain in the world. These are the two endeavors that are challenging in the world.
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ padhānānaṁ yadidaṁ sabbūpadhipaṭinissaggatthaṁ padhānaṁ. “Of these two exertions, this is the foremost: the exertion for the sake of relinquishing all acquisitions. The better of these two endeavors is the effort to let go of all attachments.
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: “Therefore, monks, you should train yourselves: So you should train like this:
‘sabbūpadhipaṭinissaggatthaṁ padhānaṁ padahissāmā’ti. ‘We will exert ourselves in the exertion for the sake of relinquishing all acquisitions.’ ‘We shall endeavor to let go of all attachments.’
Evañhi vo, bhikkhave, sikkhitabban”ti. That’s how you should train yourselves.” That’s how you should train.”
Dutiyaṁ.
3. Tapanīyasutta 3. Mortifying
“Dveme, bhikkhave, dhammā tapanīyā. “These two things, mendicants, are mortifying.
Katame dve? What two?
Idha, bhikkhave, ekaccassa kāyaduccaritaṁ kataṁ hoti, akataṁ hoti kāyasucaritaṁ; It’s when someone has done bad things and not done good things, by way of body, speech, and mind.
vacīduccaritaṁ kataṁ hoti, akataṁ hoti vacīsucaritaṁ;
manoduccaritaṁ kataṁ hoti, akataṁ hoti manosucaritaṁ.
So ‘kāyaduccaritaṁ me katan’ti tappati, ‘akataṁ me kāyasucaritan’ti tappati; Thinking, ‘I’ve done bad things by way of body, speech, and mind’, they’re mortified. Thinking, ‘I haven’t done good things by way of body, speech, and mind’, they’re mortified.
‘vacīduccaritaṁ me katan’ti tappati, ‘akataṁ me vacīsucaritan’ti tappati;
‘manoduccaritaṁ me katan’ti tappati, ‘akataṁ me manosucaritan’ti tappati.
Ime kho, bhikkhave, dve dhammā tapanīyā”ti. These are the two things that are mortifying.”
Tatiyaṁ.
4. Atapanīyasutta 4. Not Mortifying
“Dveme, bhikkhave, dhammā atapanīyā. “These two things, mendicants, are not mortifying.
Katame dve? What two?
Idha, bhikkhave, ekaccassa kāyasucaritaṁ kataṁ hoti, akataṁ hoti kāyaduccaritaṁ; It’s when someone has done good things and not done bad things, by way of body, speech, and mind.
vacīsucaritaṁ kataṁ hoti, akataṁ hoti vacīduccaritaṁ;
manosucaritaṁ kataṁ hoti, akataṁ hoti manoduccaritaṁ.
So ‘kāyasucaritaṁ me katan’ti na tappati, ‘akataṁ me kāyaduccaritan’ti na tappati; Thinking, ‘I’ve done good things by way of body, speech, and mind’, they’re not mortified. Thinking, ‘I haven’t done bad things by way of body, speech, and mind’, they’re not mortified.
‘vacīsucaritaṁ me katan’ti na tappati, ‘akataṁ me vacīduccaritan’ti na tappati;
‘manosucaritaṁ me katan’ti na tappati, ‘akataṁ me manoduccaritan’ti na tappati.
Ime kho, bhikkhave, dve dhammā atapanīyā”ti. These are the two things that are not mortifying.”
Catutthaṁ.
5. Upaññātasutta 5. Relentlessly 5. Learned for Myself
“Dvinnāhaṁ, bhikkhave, dhammānaṁ upaññāsiṁ—“Monks, I have known two qualities through experience: “Mendicants, I have learned these two things for myself—
yā ca asantuṭṭhitā kusalesu dhammesu, yā ca appaṭivānitā padhānasmiṁ. discontent with regard to skillful qualities and unrelenting exertion. to never be content with skillful qualities, and to never stop trying.
Appaṭivānī sudāhaṁ, bhikkhave, padahāmi: Relentlessly I exerted myself, (thinking,) I never stopped trying, thinking:
‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti. ‘Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through manly firmness, manly persistence, manly striving, there will be no relaxing my persistence.’ ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’
Tassa mayhaṁ, bhikkhave, appamādādhigatā sambodhi, appamādādhigato anuttaro yogakkhemo. From this heedfulness of mine was attained awakening. From this heedfulness of mine was attained the unexcelled freedom from bondage. It was by diligence that I achieved awakening, and by diligence that I achieved the supreme sanctuary from the yoke.
Tumhe cepi, bhikkhave, appaṭivānaṁ padaheyyātha: “You, too, monks, should relentlessly exert yourselves, (thinking,) If you too never stop trying, thinking:
‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti, tumhepi, bhikkhave, nacirasseva—‘Gladly would we let the flesh & blood in our bodies dry up, leaving just the skin, tendons, & bones, but if we have not attained what can be reached through manly firmness, manly persistence, manly striving, there will be no relaxing our persistence.’ You, too, in no long time ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatha. will enter & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for yourselves in the here & now. You will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: “Thus you should train yourselves: So you should train like this:
‘appaṭivānaṁ padahissāma. ‘We will relentlessly exert ourselves, (thinking,) ‘We will never stop trying, thinking:
Kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti. “Gladly would we let the flesh & blood in our bodies dry up, leaving just the skin, tendons, & bones, but if we have not attained what can be reached through manly firmness, manly persistence, manly striving, there will be no relaxing our persistence.”’ “Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.”’
Evañhi vo, bhikkhave, sikkhitabban”ti. That’s how you should train yourselves.” That’s how you should train.”
Pañcamaṁ.
6. Saṁyojanasutta 6. Fetters
“Dveme, bhikkhave, dhammā. “There are, mendicants, these two things.
Katame dve? What two?
Yā ca saṁyojaniyesu dhammesu assādānupassitā, yā ca saṁyojaniyesu dhammesu nibbidānupassitā. Seeing things that tighten the fetters as gratifying, and seeing things that tighten the fetters as boring.
Saṁyojaniyesu, bhikkhave, dhammesu assādānupassī viharanto rāgaṁ na pajahati, dosaṁ na pajahati, mohaṁ na pajahati. When you keep seeing things that tighten the fetters as gratifying, you don’t give up greed, hate, and delusion.
Rāgaṁ appahāya, dosaṁ appahāya, mohaṁ appahāya na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. When these are not given up, you’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Na parimuccati dukkhasmā’ti vadāmi. You’re not freed from suffering, I say.
Saṁyojaniyesu, bhikkhave, dhammesu nibbidānupassī viharanto rāgaṁ pajahati, dosaṁ pajahati, mohaṁ pajahati. When you keep seeing things that tighten the fetters as boring, you give up greed, hate, and delusion.
Rāgaṁ pahāya, dosaṁ pahāya, mohaṁ pahāya, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. When these are given up, you’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Parimuccati dukkhasmā’ti vadāmi. You’re freed from suffering, I say.
Ime kho, bhikkhave, dve dhammā”ti. These are the two things.”
Chaṭṭhaṁ.
7. Kaṇhasutta 7. Dark
“Dveme, bhikkhave, dhammā kaṇhā. “These two things, mendicants, are dark.
Katame dve? What two?
Ahirikañca anottappañca. Lack of conscience and prudence.
Ime kho, bhikkhave, dve dhammā kaṇhā”ti. These are the two things that are dark.”
Sattamaṁ.
8. Sukkasutta 8. Bright
“Dveme, bhikkhave, dhammā sukkā. “These two things, mendicants, are bright.
Katame dve? What two?
Hirī ca ottappañca. Conscience and prudence.
Ime kho, bhikkhave, dve dhammā sukkā”ti. These are the two things that are bright.”
Aṭṭhamaṁ.
9. Cariyasutta 9. Guardians of the World 9. Conduct
“Dveme, bhikkhave, dhammā sukkā lokaṁ pālenti. “Monks, these two bright qualities guard the world. “These two bright things, mendicants, protect the world.
Katame dve? Which two? What two?
Hirī ca ottappañca. Shame & compunction. Conscience and prudence.
Ime kho, bhikkhave, dve sukkā dhammā lokaṁ na pāleyyuṁ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā. If these two bright qualities did not guard the world, there would be no recognition of ‘mother’ here, no recognition of ‘mother’s sister,’ ‘uncle’s wife,’ ‘teacher’s wife,’ or ‘wives of those who deserve respect.’ If these two bright things did not protect the world, there would be no recognition of the status of mother, aunts, or wives and partners of tutors and respected people.
Sambhedaṁ loko agamissa, yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā. The world would be immersed in promiscuity, like rams with goats, roosters with pigs, or dogs with jackals. The world would become dissolute, like goats and sheep, chickens and pigs, and hounds and jackals.
Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṁ pālenti tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā”ti. But because these two bright qualities guard the world, there is recognition of ‘mother,’ ‘mother’s sister,’ ‘uncle’s wife,’ ‘teacher’s wife,’ & ‘wives of those who deserve respect.’” But because the two bright things protect the world, there is recognition of the status of mother, aunts, and wives and partners of tutors and respected people.”
Navamaṁ.
10. Vassūpanāyikasutta 10. Entering the Rainy Season
“Dvemā, bhikkhave, vassūpanāyikā. “There are, mendicants, these two entries to the rainy season.
Katamā dve? What two?
Purimikā ca pacchimikā ca. Earlier and later.
Imā kho, bhikkhave, dve vassūpanāyikā”ti. These are the two entries to the rainy season.”
Dasamaṁ.
Kammakaraṇavaggo paṭhamo.
Tassuddānaṁ
Vajjā padhānā dve tapanīyā,
Upaññātena pañcamaṁ;
Saṁyojanañca kaṇhañca,
Sukkaṁ cariyā vassūpanāyikena vaggo.