sutta » an » an2 » Aṅguttara Nikāya 2

42

“Dvemā, bhikkhave, parisā.
“There are, mendicants, these two assemblies.

Katamā dve?
What two?

Uttānā ca parisā gambhīrā ca parisā.
A shallow assembly and a deep assembly.

Katamā ca, bhikkhave, uttānā parisā?
And what is a shallow assembly?

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū uddhatā honti unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā.
An assembly where the mendicants are restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.

Ayaṁ vuccati, bhikkhave, uttānā parisā.
This is called a shallow assembly.

Katamā ca, bhikkhave, gambhīrā parisā?
And what is a deep assembly?

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū anuddhatā honti anunnaḷā acapalā amukharā avikiṇṇavācā upaṭṭhitassatī sampajānā samāhitā ekaggacittā saṁvutindriyā.
An assembly where the mendicants are not restless, insolent, fickle, scurrilous, or loose-tongued, but have established mindfulness, situational awareness, immersion, unified minds, and restrained faculties.

Ayaṁ vuccati, bhikkhave, gambhīrā parisā.
This is called a deep assembly.

Imā kho, bhikkhave, dve parisā.
These are the two assemblies.

Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ gambhīrā parisā”ti.
The better of these two assemblies is the deep assembly.”

43

“Dvemā, bhikkhave, parisā.
“There are, mendicants, these two assemblies.

Katamā dve?
What two?

Vaggā ca parisā samaggā ca parisā.
A divided assembly and a harmonious assembly.

Katamā ca, bhikkhave, vaggā parisā?
And what is a divided assembly?

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti.
An assembly where the mendicants argue, quarrel, and dispute, continually wounding each other with barbed words.

Ayaṁ vuccati, bhikkhave, vaggā parisā.
This is called a divided assembly.

Katamā ca, bhikkhave, samaggā parisā?
And what is a harmonious assembly?

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti.
An assembly where the mendicants live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.

Ayaṁ vuccati, bhikkhave, samaggā parisā.
This is called a harmonious assembly.

Imā kho, bhikkhave, dve parisā.
These are the two assemblies.

Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ samaggā parisā”ti.
The better of these two assemblies is the harmonious assembly.”

44

“Dvemā, bhikkhave, parisā.
“There are, mendicants, these two assemblies.

Katamā dve?
What two?

Anaggavatī ca parisā aggavatī ca parisā.
An assembly of the worst and an assembly of the best.

Katamā ca, bhikkhave, anaggavatī parisā?
And what is an assembly of the worst?

Idha, bhikkhave, yassaṁ parisāyaṁ therā bhikkhū bāhulikā honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
An assembly where the senior mendicants are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati.
Those who come after follow their example.

Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They too become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

Ayaṁ vuccati, bhikkhave, anaggavatī parisā.
This is called an assembly of the worst.

Katamā ca, bhikkhave, aggavatī parisā?
And what is an assembly of the best?

Idha, bhikkhave, yassaṁ parisāyaṁ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati.
Those who come after follow their example.

Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They too are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

Ayaṁ vuccati, bhikkhave, aggavatī parisā.
This is called an assembly of the best.

Imā kho, bhikkhave, dve parisā.
These are the two assemblies.

Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ aggavatī parisā”ti.
The better of these two assemblies is the assembly of the best.”

45

“Dvemā, bhikkhave, parisā.
“There are, mendicants, these two assemblies.

Katamā dve?
What two?

Anariyā ca parisā ariyā ca parisā.
An ignoble assembly and a noble assembly.

Katamā ca, bhikkhave, anariyā parisā?
And what is an ignoble assembly?

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti.
An assembly where the mendicants don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

Ayaṁ vuccati, bhikkhave, anariyā parisā.
This is called an ignoble assembly.

Katamā ca, bhikkhave, ariyā parisā?
And what is a noble assembly?

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti.
An assembly where the mendicants truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

Ayaṁ vuccati, bhikkhave, ariyā parisā.
This is called a noble assembly.

Imā kho, bhikkhave, dve parisā.
These are the two assemblies.

Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ ariyā parisā”ti.
The better of these two assemblies is the noble assembly.”

46

“Dvemā, bhikkhave, parisā.
“There are, mendicants, these two assemblies.

Katamā dve?
What two?

Parisākasaṭo ca parisāmaṇḍo ca.
An assembly of the dregs and an assembly of the cream.

Katamo ca, bhikkhave, parisākasaṭo?
And what is an assembly of the dregs?

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū chandāgatiṁ gacchanti, dosāgatiṁ gacchanti, mohāgatiṁ gacchanti, bhayāgatiṁ gacchanti.
An assembly where the mendicants make decisions prejudiced by favoritism, hostility, stupidity, and cowardice.

Ayaṁ vuccati, bhikkhave, parisākasaṭo.
This is called an assembly of the dregs.

Katamo ca, bhikkhave, parisāmaṇḍo?
And what is an assembly of the cream?

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū na chandāgatiṁ gacchanti, na dosāgatiṁ gacchanti, na mohāgatiṁ gacchanti, na bhayāgatiṁ gacchanti.
An assembly where the mendicants make decisions unprejudiced by favoritism, hostility, stupidity, and cowardice.

Ayaṁ vuccati, bhikkhave, parisāmaṇḍo.
This is called an assembly of the cream.

Imā kho, bhikkhave, dve parisā.
These are the two assemblies.

Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ parisāmaṇḍo”ti.
The better of these two assemblies is the assembly of the cream.”

47

“Dvemā, bhikkhave, parisā.
“There are, mendicants, these two assemblies.

Katamā dve?
What two?

Okkācitavinītā parisā nopaṭipucchāvinītā, paṭipucchāvinītā parisā nookkācitavinītā.
An assembly educated in fancy talk, not in questioning, and an assembly educated in questioning, not in fancy talk.

Katamā ca, bhikkhave, okkācitavinītā parisā nopaṭipucchāvinītā?
And what is an assembly educated in fancy talk, not in questioning?

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti.
It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing.

Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti, te ca taṁ dhammaṁ pariyāpuṇitvā na ceva aññamaññaṁ paṭipucchanti na ca paṭivicaranti:
But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. But when they’ve learned those teachings they don’t question or examine each other, saying:

‘idaṁ kathaṁ, imassa ko attho’ti?
‘Why does it say this? What does that mean?’

Te avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ na paṭivinodenti.
So they don’t clarify what is unclear, or reveal what is obscure, or dispel doubt regarding the many doubtful matters.

Ayaṁ vuccati, bhikkhave, okkācitavinītā parisā no paṭipucchāvinītā.
This is called an assembly educated in fancy talk, not in questioning.

Katamā ca, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā?
And what is an assembly educated in questioning, not in fancy talk?

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti.
It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing.

Ye pana te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti.
But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing.

Te taṁ dhammaṁ pariyāpuṇitvā aññamaññaṁ paṭipucchanti paṭivicaranti:
And when they’ve learned those teachings they question and examine each other, saying:

‘idaṁ kathaṁ, imassa ko attho’ti?
‘Why does it say this? What does that mean?’

Te avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.
So they clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.

Ayaṁ vuccati, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā.
This is called an assembly educated in questioning, not in fancy talk.

Imā kho, bhikkhave, dve parisā.
These are the two assemblies.

Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ paṭipucchāvinītā parisā nookkācitavinītā”ti.
The better of these two assemblies is the assembly educated in questioning, not in fancy talk.”

48

“Dvemā, bhikkhave, parisā.
“There are, mendicants, these two assemblies.

Katamā dve?
What two?

Āmisagaru parisā no saddhammagaru, saddhammagaru parisā no āmisagaru.
An assembly that values things of the flesh, not the true teaching, and an assembly that values the true teaching, not things of the flesh.

Katamā ca, bhikkhave, āmisagaru parisā no saddhammagaru?
And what is an assembly that values things of the flesh, not the true teaching?

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ bhāsanti:
It is an assembly where the mendicants praise each other in front of the white-clothed laypeople, saying:

‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānusārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti.
‘The mendicant so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a direct witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of teachings; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’

Te tena lābhaṁ labhanti.
In this way they get things of the flesh.

Te taṁ lābhaṁ labhitvā gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti.
And when they get these things, they use them tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.

Ayaṁ vuccati, bhikkhave, āmisagaru parisā no saddhammagaru.
This is called an assembly that values things of the flesh, not the true teaching.

Katamā ca, bhikkhave, saddhammagaru parisā noāmisagaru?
And what is an assembly that values the true teaching, not things of the flesh?

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ na bhāsanti:
It is an assembly where the mendicants don’t praise each other in front of the white-clothed laypeople, saying:

‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānusārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti.
‘The mendicant so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a direct witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of teachings; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’

Te tena lābhaṁ labhanti.
In this way they get things of the flesh.

Te taṁ lābhaṁ labhitvā agathitā amucchitā anajjhosannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti.
And when they get these things, they use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.

Ayaṁ vuccati, bhikkhave, saddhammagaru parisā noāmisagaru.
This is called an assembly that values the true teaching, not things of the flesh.

Imā kho, bhikkhave, dve parisā.
These are the two assemblies.

Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ saddhammagaru parisā noāmisagarū”ti.
The better of these two assemblies is the assembly that values the true teaching, not things of the flesh.”

49

“Dvemā, bhikkhave, parisā.
“There are, mendicants, these two assemblies.

Katamā dve?
What two?

Visamā ca parisā samā ca parisā.
An unjust assembly and a just assembly.

Katamā ca, bhikkhave, visamā parisā?
And what is an unjust assembly?

Idha, bhikkhave, yassaṁ parisāyaṁ adhammakammāni pavattanti dhammakammāni nappavattanti, avinayakammāni pavattanti vinayakammāni nappavattanti, adhammakammāni dippanti dhammakammāni na dippanti, avinayakammāni dippanti vinayakammāni na dippanti.
An assembly where legal acts against the teaching proceed, while legal acts in line with the teaching don’t proceed. Legal acts against the training proceed, while legal acts in line with the training don’t proceed. Legal acts against the teaching are explained, while legal acts in line with the teaching aren’t explained. Legal acts against the training are explained, while legal acts in line with the training aren’t explained.

Ayaṁ vuccati, bhikkhave, visamā parisā. (…)
This is called an unjust assembly.

Katamā ca, bhikkhave, samā parisā?
And what is a just assembly?

Idha, bhikkhave, yassaṁ parisāyaṁ dhammakammāni pavattanti adhammakammāni nappavattanti, vinayakammāni pavattanti avinayakammāni nappavattanti, dhammakammāni dippanti adhammakammāni na dippanti, vinayakammāni dippanti avinayakammāni na dippanti.
An assembly where legal acts in line with the teaching proceed, while legal acts against the teaching don’t proceed. Legal acts in line with the training proceed, while legal acts against the training don’t proceed. Legal acts in line with the teaching are explained, while legal acts against the teaching aren’t explained. Legal acts in line with the training are explained, while legal acts against the training aren’t explained.

Ayaṁ vuccati, bhikkhave, samā parisā. (…)
This is called a just assembly.

Imā kho, bhikkhave, dve parisā.
These are the two assemblies.

Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ samā parisā”ti.
The better of these two assemblies is the just assembly.”

50

“Dvemā, bhikkhave, parisā.
“There are, mendicants, these two assemblies.

Katamā dve?
What two?

Adhammikā ca parisā dhammikā ca parisā …pe… imā kho, bhikkhave, dve parisā.
An unprincipled assembly and a principled assembly …

Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ dhammikā parisā”ti.
The better of these two assemblies is the principled assembly.”

51

“Dvemā, bhikkhave, parisā.
“There are, mendicants, these two assemblies.

Katamā dve?
What two?

Adhammavādinī ca parisā dhammavādinī ca parisā.
An assembly with unprincipled speech, and an assembly with principled speech.

Katamā ca, bhikkhave, adhammavādinī parisā?
And what is an assembly with unprincipled speech?

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū adhikaraṇaṁ ādiyanti dhammikaṁ vā adhammikaṁ vā.
It is an assembly where the mendicants take up disciplinary issues, whether legitimate or not.

Te taṁ adhikaraṇaṁ ādiyitvā na ceva aññamaññaṁ saññāpenti na ca saññattiṁ upagacchanti, na ca nijjhāpenti na ca nijjhattiṁ upagacchanti.
But they don’t persuade each other or allow themselves to be persuaded, nor do they convince each other or allow themselves to be convinced.

Te asaññattibalā anijjhattibalā appaṭinissaggamantino tameva adhikaraṇaṁ thāmasā parāmāsā abhinivissa voharanti:
Unable to persuade or convince each other, they can’t let go of their opinions. They obstinately stick to that disciplinary issue, insisting that:

‘idameva saccaṁ moghamaññan’ti.
‘This is the only truth, other ideas are silly.’

Ayaṁ vuccati, bhikkhave, adhammavādinī parisā.
This is called an assembly with unprincipled speech.

Katamā ca, bhikkhave, dhammavādinī parisā?
And what is an assembly with principled speech?

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū adhikaraṇaṁ ādiyanti dhammikaṁ vā adhammikaṁ vā.
It is an assembly where the mendicants take up disciplinary issues, whether legitimate or not.

Te taṁ adhikaraṇaṁ ādiyitvā aññamaññaṁ saññāpenti ceva saññattiñca upagacchanti, nijjhāpenti ceva nijjhattiñca upagacchanti.
Then they persuade each other or allow themselves to be persuaded, and they convince each other or allow themselves to be convinced.

Te saññattibalā nijjhattibalā paṭinissaggamantino, na tameva adhikaraṇaṁ thāmasā parāmāsā abhinivissa voharanti:
Since they are able to persuade and convince each other, they let go of their opinions. They don’t obstinately stick to that disciplinary issue or insist that:

‘idameva saccaṁ moghamaññan’ti.
‘This is the only truth, other ideas are silly.’

Ayaṁ vuccati, bhikkhave, dhammavādinī parisā.
This is called an assembly with principled speech.

Imā kho, bhikkhave, dve parisā.
These are the two assemblies.

Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ dhammavādinī parisā”ti.
The better of these two assemblies is the assembly with principled speech.”

Parisavaggo pañcamo.

Tassuddānaṁ

Uttānā vaggā aggavatī,

Ariyā kasaṭo ca pañcamo;

Okkācitaāmisañceva,

Visamā adhammādhammiyena cāti.

Paṭhamo paṇṇāsako samatto.