Aṅguttara Nikāya 2

Translators: sujato

Numbered Discourses 2.11–20

2. Adhikaraṇavagga
The Chapter on Disciplinary Issues

11

“Dvemāni, bhikkhave, balāni.
“There are, mendicants, these two powers.

Katamāni dve?
What two?

Paṭisaṅkhānabalañca bhāvanābalañca.
The power of reflection and the power of development.

Katamañca, bhikkhave, paṭisaṅkhānabalaṁ?
And what, mendicants, is the power of reflection?

Idha, bhikkhave, ekacco iti paṭisañcikkhati:
It’s when someone reflects:

‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.
‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’

So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati.
Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.

Idaṁ vuccati, bhikkhave, paṭisaṅkhānabalaṁ.
This is called the power of reflection.

Katamañca, bhikkhave, bhāvanābalaṁ.
And what, mendicants, is the power of development?

Tatra, bhikkhave, yamidaṁ bhāvanābalaṁ sekhānametaṁ balaṁ.
In this context, the power of development is the power of the trainees.

Sekhañhi so, bhikkhave, balaṁ āgamma rāgaṁ pajahati, dosaṁ pajahati, mohaṁ pajahati.
For when you rely on the power of a trainee, you give up greed, hate, and delusion.

Rāgaṁ pahāya, dosaṁ pahāya, mohaṁ pahāya yaṁ akusalaṁ na taṁ karoti, yaṁ pāpaṁ na taṁ sevati.
Then you don’t do anything unskillful, or practice anything bad.

Idaṁ vuccati, bhikkhave, bhāvanābalaṁ.
This is called the power of development.

Imāni kho, bhikkhave, dve balānī”ti.
These are the two powers.”

12

“Dvemāni, bhikkhave, balāni.
“There are, mendicants, these two powers.

Katamāni dve?
What two?

Paṭisaṅkhānabalañca bhāvanābalañca.
The power of reflection and the power of development.

Katamañca, bhikkhave, paṭisaṅkhānabalaṁ?
And what, mendicants, is the power of reflection?

Idha, bhikkhave, ekacco iti paṭisañcikkhati:
It’s when someone reflects:

Idaṁ vuccati, bhikkhave, paṭisaṅkhānabalaṁ.
This is called the power of reflection.

Katamañca, bhikkhave, bhāvanābalaṁ?
And what, mendicants, is the power of development?

Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ,
It’s when a mendicant develops the awakening factors of mindfulness,

dhammavicayasambojjhaṅgaṁ bhāveti …
investigation of principles,

vīriyasambojjhaṅgaṁ bhāveti …
energy,

pītisambojjhaṅgaṁ bhāveti …
rapture,

passaddhisambojjhaṅgaṁ bhāveti …
tranquility,

samādhisambojjhaṅgaṁ bhāveti …
immersion,

upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ.
and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.

Idaṁ vuccati, bhikkhave, bhāvanābalaṁ.
This is called the power of development.

Imāni kho, bhikkhave, dve balānī”ti.
These are the two powers.”

13

“Dvemāni, bhikkhave, balāni.
“There are, mendicants, these two powers.

Katamāni dve?
What two?

Paṭisaṅkhānabalañca bhāvanābalañca.
The power of reflection and the power of development.

Katamañca, bhikkhave, paṭisaṅkhānabalaṁ?
And what, mendicants, is the power of reflection?

Idha, bhikkhave, ekacco iti paṭisañcikkhati:
It’s when someone reflects:

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

Idaṁ vuccati, bhikkhave, paṭisaṅkhānabalaṁ.
This is called the power of reflection.

Katamañca, bhikkhave, bhāvanābalaṁ?
And what, mendicants, is the power of development?

Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Idaṁ vuccati, bhikkhave, bhāvanābalaṁ.
This is called the power of development.

Imāni kho, bhikkhave, dve balānī”ti.
These are the two powers.”

14

“Dvemā, bhikkhave, tathāgatassa dhammadesanā.
“Mendicants, the Realized One has two ways of teaching the Dhamma.

Katamā dve?
What two?

saṅkhittena ca vitthārena ca.
In brief and in detail.

Imā kho, bhikkhave, dve tathāgatassa dhammadesanā”ti.
These are the Realized One’s two ways of teaching the Dhamma.”

15

“Yasmiṁ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ:
“Mendicants, in a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully checks themselves, you can expect that issue

‘dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ viharissantī’ti.
will lead to lasting acrimony and enmity, and the mendicants won’t live comfortably.

Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ:
But in a disciplinary issue, if both the offending mendicant and the accusing mendicant carefully check themselves, you can expect that issue

‘na dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca phāsuṁ viharissantī’ti.
won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.

Kathañca, bhikkhave, āpanno bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati?
And how, mendicants, does an offending mendicant carefully check themselves?

Idha, bhikkhave, āpanno bhikkhu iti paṭisañcikkhati:
An offending mendicant reflects:

‘ahaṁ kho akusalaṁ āpanno kañcideva desaṁ kāyena.
‘I have committed a certain unskillful offense with the body.

Maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.
That mendicant saw me do this.

No ce ahaṁ akusalaṁ āpajjeyyaṁ kañcideva desaṁ kāyena, na maṁ so bhikkhu passeyya akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.
If I hadn’t committed that offense, they wouldn’t have seen me.

Yasmā ca kho, ahaṁ akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.
But since I did commit that offense, they did see me.

Disvā ca pana maṁ so bhikkhu akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosi.
When they saw me, they were upset,

Anattamano samāno anattamanavacanaṁ maṁ so bhikkhu avaca.
and they voiced their unhappiness to me.

Anattamanavacanāhaṁ tena bhikkhunā vutto samāno anattamano ahosiṁ.
Then I also got upset,

Anattamano samāno paresaṁ ārocesiṁ.
so I told others.

Iti mameva tattha accayo accagamā suṅkadāyakaṁva bhaṇḍasmin’ti.
So the mistake is mine alone, like someone who owes customs duty on their goods.’

Evaṁ kho, bhikkhave, āpanno bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati.
That’s how, mendicants, an offending mendicant carefully checks themselves.

Kathañca, bhikkhave, codako bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati?
And how, mendicants, does an accusing mendicant carefully check themselves?

Idha, bhikkhave, codako bhikkhu iti paṭisañcikkhati:
An accusing mendicant reflects:

‘ayaṁ kho bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena.
‘This mendicant has committed a certain unskillful offense with the body.

Ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.
I saw them do that.

No ce ayaṁ bhikkhu akusalaṁ āpajjeyya kañcideva desaṁ kāyena, nāhaṁ imaṁ bhikkhuṁ passeyyaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.
If they hadn’t committed that offense, I wouldn’t have seen them.

Yasmā ca kho, ayaṁ bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.
But since they did commit that offense, I did see them.

Disvā ca panāhaṁ imaṁ bhikkhuṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosiṁ.
When I saw them, I was upset,

Anattamano samāno anattamanavacanāhaṁ imaṁ bhikkhuṁ avacaṁ.
and I voiced my unhappiness to them.

Anattamanavacanāyaṁ bhikkhu mayā vutto samāno anattamano ahosi.
Then they also got upset,

Anattamano samāno paresaṁ ārocesi.
so they told others.

Iti mameva tattha accayo accagamā suṅkadāyakaṁva bhaṇḍasmin’ti.
So the mistake is mine alone, like someone who owes customs duty on their goods.’

Evaṁ kho, bhikkhave, codako bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati.
That’s how, mendicants, an accusing mendicant carefully checks themselves.

Yasmiṁ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ viharissantīti.
In a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully checks themselves, you can expect that issue will lead to lasting acrimony and enmity, and the mendicants won’t live comfortably.

Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ na dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca phāsuṁ viharissantī”ti.
But in a disciplinary issue, if both the offending mendicant and the accusing mendicant carefully checks themselves, you can expect that issue won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.”

16

Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then a certain brahmin went up to the Buddha and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti?
“What is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”

“Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.
“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

“Ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?
“What is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”

“Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.
“Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

“Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
“Excellent, Mister Gotama! Excellent!

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways.

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

17

Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Katattā ca, brāhmaṇa, akatattā ca.
“What they’ve done and what they’ve not done.

Evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.
That’s why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

“Ko pana, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?
“But what is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”

“Katattā ca, brāhmaṇa, akatattā ca.
“What they’ve done and what they’ve not done.

Evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.
That’s why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

“Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi.
“I don’t understand the meaning of what Mister Gotama has said in brief, without explaining the details.

Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājāneyyan”ti.
Mister Gotama, please teach me this matter in detail so I can understand the meaning.”

“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Well then, brahmin, listen and apply your mind well, I will speak.”

“Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.
“Yes sir,” Jānussoṇi replied.

Bhagavā etadavoca:
The Buddha said this:

“Idha, brāhmaṇa, ekaccassa kāyaduccaritaṁ kataṁ hoti, akataṁ hoti kāyasucaritaṁ;
“Firstly, brahmin, 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.

Evaṁ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.

Idha pana, brāhmaṇa, ekaccassa kāyasucaritaṁ kataṁ hoti, akataṁ hoti kāyaduccaritaṁ;
Furthermore, brahmin, 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.

Evaṁ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.
So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
“Excellent, Mister Gotama! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

18

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,

“ekaṁsenāhaṁ, ānanda, akaraṇīyaṁ vadāmi kāyaduccaritaṁ vacīduccaritaṁ manoduccaritan”ti.
“Ānanda, I absolutely say that you should not do bad things by way of body, speech, and mind.”

“Yamidaṁ, bhante, bhagavatā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ko ādīnavo pāṭikaṅkho”ti?
“But, sir, if someone does these things that should not be done, what drawbacks should they expect?”

“Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho—
“They should expect these drawbacks.

attāpi attānaṁ upavadati,
They blame themselves.

anuvicca viññū garahanti,
After examination, sensible people criticize them.

pāpako kittisaddo abbhuggacchati,
They get a bad reputation.

sammūḷho kālaṁ karoti,
They feel lost when they die.

kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.

Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho”ti.
These are the drawbacks they should expect.”

“Ekaṁsenāhaṁ, ānanda, karaṇīyaṁ vadāmi kāyasucaritaṁ vacīsucaritaṁ manosucaritan”ti.
“Ānanda, I absolutely say that you should do good things by way of body, speech, and mind.”

“Yamidaṁ, bhante, bhagavatā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ko ānisaṁso pāṭikaṅkho”ti?
“But, sir, if someone does these things that should be done, what benefits should they expect?”

“Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho—
“They should expect these benefits.

attāpi attānaṁ na upavadati,
They don’t blame themselves.

anuvicca viññū pasaṁsanti,
After examination, sensible people praise them.

kalyāṇo kittisaddo abbhuggacchati,
They get a good reputation.

asammūḷho kālaṁ karoti,
They don’t feel lost when they die.

kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
And when the body breaks up, after death, they are reborn in a good place, a heavenly realm.

Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho”ti.
These are the benefits they should expect.”

19

“Akusalaṁ, bhikkhave, pajahatha.
“Mendicants, give up the unskillful.

Sakkā, bhikkhave, akusalaṁ pajahituṁ.
It is possible to give up the unskillful.

No cedaṁ, bhikkhave, sakkā abhavissa akusalaṁ pajahituṁ, nāhaṁ evaṁ vadeyyaṁ:
If it wasn’t possible, I wouldn’t say:

‘akusalaṁ, bhikkhave, pajahathā’ti.
‘Give up the unskillful.’

Yasmā ca kho, bhikkhave, sakkā akusalaṁ pajahituṁ tasmāhaṁ evaṁ vadāmi:
But it is possible, and so I say:

‘akusalaṁ, bhikkhave, pajahathā’ti.
‘Give up the unskillful.’

Akusalañca hidaṁ, bhikkhave, pahīnaṁ ahitāya dukkhāya saṁvatteyya nāhaṁ evaṁ vadeyyaṁ:
And if giving up the unskillful led to harm and suffering, I would not say:

‘akusalaṁ, bhikkhave, pajahathā’ti.
‘Give up the unskillful.’

Yasmā ca kho, bhikkhave, akusalaṁ pahīnaṁ hitāya sukhāya saṁvattati tasmāhaṁ evaṁ vadāmi:
But giving up the unskillful leads to welfare and happiness, so I say:

‘akusalaṁ, bhikkhave, pajahathā’”ti.
‘Give up the unskillful.’

“Kusalaṁ, bhikkhave, bhāvetha.
Mendicants, develop the skillful.

Sakkā, bhikkhave, kusalaṁ bhāvetuṁ.
It is possible to develop the skillful.

No cedaṁ, bhikkhave, sakkā abhavissa kusalaṁ bhāvetuṁ, nāhaṁ evaṁ vadeyyaṁ:
If it wasn’t possible, I wouldn’t say:

‘kusalaṁ, bhikkhave, bhāvethā’ti.
‘Develop the skillful.’

Yasmā ca kho, bhikkhave, sakkā kusalaṁ bhāvetuṁ tasmāhaṁ evaṁ vadāmi:
But it is possible, and so I say:

‘kusalaṁ, bhikkhave, bhāvethā’ti.
‘Develop the skillful.’

Kusalañca hidaṁ, bhikkhave, bhāvitaṁ ahitāya dukkhāya saṁvatteyya, nāhaṁ evaṁ vadeyyaṁ:
If developing the skillful led to harm and suffering I wouldn’t say:

‘kusalaṁ, bhikkhave, bhāvethā’ti.
‘Develop the skillful.’

Yasmā ca kho, bhikkhave, kusalaṁ bhāvitaṁ hitāya sukhāya saṁvattati tasmāhaṁ evaṁ vadāmi:
But developing the skillful leads to welfare and happiness, so I say:

‘kusalaṁ, bhikkhave, bhāvethā’”ti.
‘Develop the skillful.’”

20

“Dveme, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.
“These two things, mendicants, lead to the decline and disappearance of the true teaching.

Katame dve?
What two?

Dunnikkhittañca padabyañjanaṁ attho ca dunnīto.
The words and phrases are misplaced, and the meaning is misinterpreted.

Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti.
When the words and phrases are misplaced, the meaning is misinterpreted.

Ime kho, bhikkhave, dve dhammā saddhammassa sammosāya antaradhānāya saṁvattantī”ti.
These two things lead to the decline and disappearance of the true teaching.

“Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti.
These two things lead to the continuation, persistence, and enduring of the true teaching.

Katame dve?
What two?

Sunikkhittañca padabyañjanaṁ attho ca sunīto.
The words and phrases are well organized, and the meaning is correctly interpreted.

Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti.
When the words and phrases are well organized, the meaning is correctly interpreted.

Ime kho, bhikkhave, dve dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti.
These two things lead to the continuation, persistence, and enduring of the true teaching.”

Adhikaraṇavaggo dutiyo.