AN 2..1.. - AN 2 vagga 1. Kamma-karaṇa: Punishments AN 2.1 - AN 2.1 vajja: flaws AN 2.2 - AN 2.2 padhāna: exertion AN 2.3 - AN 2.3 tapanīya: mortifying AN 2.4 - AN 2.4 a-tapanīya: not mortifying AN 2.5 - AN 2.5 upaññāta: learned for myself AN 2.6 - AN 2.6 Saṃyojana: fetters AN 2.7 - AN 2.7 kaṇha: dark AN 2.8 - AN 2.8 sukka: bright AN 2.9 - AN 2.9 cariya: behavior AN 2.10 - AN 2.10 Vassūpanāyika: entering rainy season
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 ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.
Afraid of the flaw 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.
‘We will fear the flaw apparent in the present life, and we will fear the flaw to do with lives to come. We will fear flaws, seeing the danger in flaws.’
The endeavor of laypeople staying in a home to provide robes, alms-food, 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 lokasmiṃ.
These are the two endeavors that are challenging in the world.
So ‘kāyaduccaritaṃ me katan’ti tappati, ‘akataṃ 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.
‘vacīduccaritaṃ me katan’ti tappati, ‘akataṃ me vacīsucaritan’ti tappati;
‘manoduccaritaṃ me katan’ti tappati, ‘akataṃ me manosucaritan’ti tappati.
So ‘kāyasucaritaṃ me katan’ti na tappati, ‘akataṃ 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.
‘vacīsucaritaṃ me katan’ti na tappati, ‘akataṃ me vacīduccaritan’ti na tappati;
‘manosucaritaṃ me katan’ti na tappati, ‘akataṃ me manoduccaritan’ti na tappati.
Ime kho, bhikkhave, dve dhammā atapanīyā”ti.
These are the two dharmas that are not mortifying.”
When these are given up, you’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
Parimuccati dukkhasmāti vadāmi.
You’re freed from suffering, I say.
Ime kho, bhikkhave, dve dhammā”ti.
These are the two dharmas.”
(end of sutta⏹️)
AN 2.7 kaṇha: dark
7. Kaṇhasutta
7. Dark
“Dveme, bhikkhave, dhammā kaṇhā.
“These two dharmas, monks, are dark.
Katame dve?
What two?
Ahirikañca anottappañca.
Lack of conscience and prudence.
Ime kho, bhikkhave, dve dhammā kaṇhā”ti.
These are the two dharmas that are dark.”
(end of sutta⏹️)
AN 2.8 sukka: bright
8. Sukkasutta
8. Bright
“Dveme, bhikkhave, dhammā sukkā.
“These two dharmas, monks, are bright.
Katame dve?
What two?
Hirī ca ottappañca.
Conscience and prudence.
Ime kho, bhikkhave, dve dhammā sukkā”ti.
These are the two dharmas that are bright.”
(end of sutta⏹️)
AN 2.9 cariya: behavior
9. Cariyasutta
9. Behavior
“Dveme, bhikkhave, dhammā sukkā lokaṃ pālenti.
“These two bright things, monks, protect the world.
Katame dve?
What two?
Hirī ca ottappañca.
Conscience and prudence.
Ime kho, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā.
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 teachers and respected people.
Sambhedaṃ loko agamissa, yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā.
The world would become promiscuous, like goats and sheep, chickens and pigs, and dogs and jackals.
Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṃ pālenti tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā”ti.
But because the two bright things protect the world, there is recognition of the status of mother, aunts, and wives and partners of teachers and respected people.”
(end of sutta⏹️)
AN 2.10 Vassūpanāyika: entering rainy season
10. Vassūpanāyikasutta
10. Entering the Rainy Season
“Dvemā, bhikkhave, vassūpanāyikā.
“There are, monks, 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.”
(end of sutta⏹️)
end of section [2..1.. - AN 2 vagga 1. Kamma-karaṇa: Punishments]❧
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.
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.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Idaṃ vuccati, bhikkhave, bhāvanābalaṃ.
This is called the power of development.
Imāni kho, bhikkhave, dve balānī”ti.
These are the two powers.”
AN 2.13
13
13
“Dvemāni, bhikkhave, balāni.
“There are, monks, these two powers.
Katamāni dve?
What two?
Paṭisaṅkhānabalañca bhāvanābalañca.
The power of reflection and the power of development.
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.
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.
And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.
Idaṃ vuccati, bhikkhave, bhāvanābalaṃ.
This is called the power of development.
Imāni kho, bhikkhave, dve balānī”ti.
These are the two powers.”
AN 2.14
14
14
“Dvemā, bhikkhave, tathāgatassa dhammadesanā.
“There are, monks, these 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 two ways of teaching the Dhamma.”
AN 2.15
15
15
“Yasmiṃ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ:
“monks, in a disciplinary issue, if neither the offending monk nor the accusing monk carefully self-reflects, you can expect that issue
‘dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca na phāsuṃ viharissantī’ti.
will lead to lasting acrimony and enmity, and the monks won’t live comfortably.
Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ:
But in a disciplinary issue, if both the offending monk and the accusing monk carefully self-reflect, you can expect that issue
‘na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsuṃ viharissantī’ti.
won’t lead to lasting acrimony and enmity, and the monks will live comfortably.
That’s how, monks, an accusing monk carefully self-reflects.
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.
In a disciplinary issue, if neither the offending monk nor the accusing monk carefully self-reflects, you can expect that issue will lead to lasting acrimony and enmity, and the monks won’t live comfortably.
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 viharissantī”ti.
But in a disciplinary issue, if both the offending monk and the accusing monk carefully self-reflect, you can expect that issue won’t lead to lasting acrimony and enmity, and the monks will live comfortably.”
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 paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti?
“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”
“non-Dharmic 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 paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti?
“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”
“Dharmic 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.”
As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the Dharma clear in many ways.
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 paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti?
“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”
“But what is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”
Evaṃ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ 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.
Evaṃ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ 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.”
Yo ca accayaṃ accayato na passati, yo ca accayaṃ desentassa yathādhammaṃ nappaṭiggaṇhāti.
One who doesn’t recognize when they’ve made a mistake. And one who doesn’t properly accept the confession of someone who’s made a mistake.
Ime kho, bhikkhave, dve bālāti.
These are the two fools.
Dveme, bhikkhave, paṇḍitā.
There are two who are astute.
Katame dve?
What two?
Yo ca accayaṃ accayato passati, yo ca accayaṃ desentassa yathādhammaṃ paṭiggaṇhāti.
One who recognizes when they’ve made a mistake. And one who properly accepts the confession of someone who’s made a mistake.
Ime kho, bhikkhave, dve paṇḍitā”ti.
These are the two who are astute.”
AN 2.22
22
22
“Dveme, bhikkhave, tathāgataṃ abbhācikkhanti.
“monks, these two misrepresent the Realized One.
Katame dve?
What two?
Duṭṭho vā dosantaro, saddho vā duggahitena.
One who is hateful and hides it, and one whose faith is mistaken.
Ime kho, bhikkhave, dve tathāgataṃ abbhācikkhantī”ti.
These two misrepresent the Realized One.”
AN 2.23
23
23
“Dveme, bhikkhave, tathāgataṃ abbhācikkhanti.
“monks, these two misrepresent the Realized One.
Katame dve?
What two?
Yo ca abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti, yo ca bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti.
One who explains what was not spoken by the Realized One as spoken by him. And one who explains what was spoken by the Realized One as not spoken by him.
Ime kho, bhikkhave, dve tathāgataṃ abbhācikkhantīti.
These two misrepresent the Realized One.
Dveme, bhikkhave, tathāgataṃ nābbhācikkhanti.
These two don’t misrepresent the Realized One.
Katame dve?
What two?
Yo ca abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti, yo ca bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti.
One who explains what was not spoken by the Realized One as not spoken by him. And one who explains what was spoken by the Realized One as spoken by him.
Ime kho, bhikkhave, dve tathāgataṃ nābbhācikkhantī”ti.
These two don’t misrepresent the Realized One.”
AN 2.24
24
24
“Dveme, bhikkhave, tathāgataṃ abbhācikkhanti.
“monks, these two misrepresent the Realized One.
Katame dve?
What two?
Yo ca neyyatthaṃ suttantaṃ nītattho suttantoti dīpeti, yo ca nītatthaṃ suttantaṃ neyyattho suttantoti dīpeti.
One who explains a discourse in need of interpretation as a discourse whose meaning is explicit. And one who explains a discourse whose meaning is explicit as a discourse in need of interpretation.
Ime kho, bhikkhave, dve tathāgataṃ abbhācikkhantī”ti.
These two misrepresent the Realized One.”
AN 2.25
25
25
“Dveme, bhikkhave, tathāgataṃ nābbhācikkhanti.
“These two don’t misrepresent the Realized One.
Katame dve?
What two?
Yo ca neyyatthaṃ suttantaṃ neyyattho suttantoti dīpeti, yo ca nītatthaṃ suttantaṃ nītattho suttantoti dīpeti.
One who explains a discourse in need of interpretation as a discourse in need of interpretation. And one who explains a discourse whose meaning is explicit as a discourse whose meaning is explicit.
Ime kho, bhikkhave, dve tathāgataṃ nābbhācikkhantī”ti.
These two don’t misrepresent the Realized One.”
AN 2.26
26
26
“Paṭicchannakammantassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā—
“monks, when you hide your misdeeds, you can expect one of two destinies:
nirayo vā tiracchānayoni vāti.
hell or the animal realm.
Appaṭicchannakammantassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā—
When you don’t hide your misdeeds, you can expect one of two destinies:
devā vā manussā vā”ti.
as a god or a human.”
AN 2.27
27
27
“Micchādiṭṭhikassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā—
“monks, when you have wrong view, you can expect one of two destinies:
nirayo vā tiracchānayoni vā”ti.
hell or the animal realm.”
AN 2.28
28
28
“Sammādiṭṭhikassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā—
“monks, when you have right view, you can expect one of two destinies:
devā vā manussā vā”ti.
as a god or a human.”
AN 2.29
29
29
“Dussīlassa, bhikkhave, dve paṭiggāhā—
“There are two places waiting to receive an unethical person:
nirayo vā tiracchānayoni vā.
hell and the animal realm.
Sīlavato, bhikkhave, dve paṭiggāhā—
There are two places waiting to receive an ethical person:
It is totally the level of a good person to be grateful and thankful.”
AN 2.33
33
33
“Dvinnāhaṃ, bhikkhave, na suppatikāraṃ vadāmi.
“monks, I say that these two people cannot easily be repaid.
Katamesaṃ dvinnaṃ?
What two?
Mātu ca pitu ca.
Mother and father.
Ekena, bhikkhave, aṃsena mātaraṃ parihareyya, ekena aṃsena pitaraṃ parihareyya vassasatāyuko vassasatajīvī so ca nesaṃ ucchādanaparimaddananhāpanasambāhanena.
You would not have done enough to repay your mother and father even if you were to carry your mother around on one shoulder, and your father on the other, and if you lived like this for a hundred years, and if you were to anoint, massage, bathe, and rub them;
Te ca tattheva muttakarīsaṃ cajeyyuṃ, na tveva, bhikkhave, mātāpitūnaṃ kataṃ vā hoti paṭikataṃ vā.
and even if they were to defecate and urinate right there.
Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya mātāpitaro issarādhipacce rajje patiṭṭhāpeyya, na tveva, bhikkhave, mātāpitūnaṃ kataṃ vā hoti paṭikataṃ vā.
Even if you were to establish your mother and father as supreme monarchs of this great earth, abounding in the seven treasures, you would still not have done enough to repay them.
But you have done enough, more than enough, to repay them if you encourage, settle, and ground unfaithful parents in faith, unethical parents in ethical conduct, stingy parents in generosity, or ignorant parents in wisdom.”
Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“kiṃvādī bhavaṃ gotamo kimakkhāyī”ti?
“What does Master Gotama teach? What does he explain?”
“Kiriyavādī cāhaṃ, brāhmaṇa, akiriyavādī cā”ti.
“Brahmin, I teach action and inaction.”
“Yathākathaṃ pana bhavaṃ gotamo kiriyavādī ca akiriyavādī cā”ti?
“But in what way does Master Gotama teach action and inaction?”
It’s a monk who is ethical, restrained in the monastic code, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
So kāyassa bhedā paraṃ maraṇā aññataraṃ devanikāyaṃ upapajjati.
When their body breaks up, after death, they’re reborn in one of the orders of gods.
So tato cuto āgāmī hoti, āgantā itthattaṃ.
When they pass away from there, they’re a returner, who comes back to this state of existence.
It’s a monk who is ethical, restrained in the monastic code, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
So aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.
They enter and remain in a certain peaceful state of freed mind.
So kāyassa bhedā paraṃ maraṇā aññataraṃ devanikāyaṃ upapajjati.
When their body breaks up, after death, they’re reborn in one of the orders of gods.
So tato cuto anāgāmī hoti, anāgantā itthattaṃ.
When they pass away from there, they’re a non-returner, not coming back to this state of existence.
“Sir, Venerable Sāriputta is in the Eastern Monastery, the stilt longhouse of Migāra’s mother, where he is teaching the monks about a person with internal fetters and one with external fetters.
Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in the Eastern Monastery, the stilt longhouse of Migāra’s mother, in front of Sāriputta.
‘Sir, Venerable Sāriputta is in the Eastern Monastery, the stilt longhouse of Migāra’s mother, where he is teaching the monks about a person with internal fetters and one with external fetters.
Sir, please go to Venerable Sāriputta out of compassion.’
Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṃsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṃ byābādhenti.
Those deities, though they number ten, twenty, thirty, forty, fifty, or sixty, can stand on the point of a needle without bumping up against each other.
Siyā kho pana, sāriputta, evamassa:
Sāriputta, you might think:
‘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.
‘Surely those deities, since so many of them can stand on the point of a needle without bumping up against each other, must have developed their minds in that place.’
Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ.
But you should not see it like this.
Idheva kho, sāriputta, tāsaṃ devatānaṃ tathā cittaṃ bhāvitaṃ, yena tā devatā dasapi hutvā … pe … na ca aññamaññaṃ byābādhenti.
It was right here that those deities developed their minds.
Tasmātiha, sāriputta, evaṃ sikkhitabbaṃ:
So you should train like this:
‘santindriyā bhavissāma santamānasā’ti.
‘We shall have peaceful faculties and peaceful minds.’
When the greetings and polite conversation were over, he sat down to one side and said to Mahākaccāna:
“ko nu kho, bho kaccāna, hetu ko paccayo yena khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī”ti?
“What is the cause, Master Kaccāna, what is the reason why aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders?”
“It is because of their insistence on sensual desire, their attachment, greed, and obsession, that aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders.”
When this was said, the brahmin Ārāmadaṇḍa got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and spoke these words of inspiration three times:
“Namo tassa bhagavato arahato sammāsambuddhassa.
“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Yo hi so bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto”ti.
He who has gone beyond the insistence on sensual desire and the insistence on views.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Kaccāna has made the Dharma clear in many ways.
“I have heard, Master Kaccāna, that the ascetic Kaccāna doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho kaccāna, tatheva?
And this is indeed the case,
Na hi bhavaṃ kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.
for the ascetic Kaccāna does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho kaccāna, na sampannamevā”ti.
This is not appropriate, Master Kaccāna.”
“Atthi, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena vuddhabhūmi ca akkhātā daharabhūmi ca.
“There is the stage of an elder and the stage of youth as explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
If an elder, though eighty, ninety, or a hundred years old, still dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more,
When this was said, the brahmin Kandarāyana got up from his seat, placed his robe over one shoulder, and bowed with his head at the feet of the young monks, saying:
“vuddhā bhavanto, vuddhabhūmiyaṃ ṭhitā.
“The masters are elders, at the stage of the elder;
“monks, by memorizing the discourses incorrectly, taking only a semblance of the phrasing, some monks shut out the meaning and the Dharma. They act for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans.
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpenti.
They make much bad karma and make the true Dharma disappear.
But by memorizing the discourses well, not taking only a semblance of the phrasing, some monks reinforce the meaning and the Dharma. They act for the welfare and happiness of the people, for the benefit, welfare, and happiness of the people, of gods and humans.
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti.
They make much merit and make the true Dharma continue.”
end of section [2..4.. - AN 2 vagga 4. Peaceful Mind 4. Samacittavagga]❧
An assembly where the monks are restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds and undisciplined faculties.
An assembly where the monks are not restless, insolent, fickle, gossipy, or loose-tongued, but have established rememberfulness, lucid-discerning, undistractible-lucidity, unified minds, and restrained faculties.
An assembly where the monks live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
An assembly where the senior monks are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
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.
An assembly where the senior monks 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.
Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati.
Those who come after follow their example.
Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ 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.
An assembly where the monks 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’.
An assembly where the monks 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’.
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, yassaṃ parisāyaṃ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṃyuttā tesu bhaññamānesu na sussūsanti na sotaṃ odahanti na aññā cittaṃ upaṭṭhapenti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññanti.
It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the monks do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those Dharmas are worth learning and memorizing.
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:
But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the monks do want to listen. They pay attention and apply their minds to understand them, and they think those Dharmas are worth learning and memorizing. But when they’ve learned those Dharmas they don’t question or examine each other, saying:
‘idaṃ kathaṃ, imassa ko attho’ti?
‘Why does it say this? What does that mean?’
Te avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ na paṭivinodenti.
So they don’t clarify what is unclear, or reveal what is obscure, or dispel doubt regarding the many doubtful matters.
Ayaṃ 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, 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.
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 monks do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those Dharmas are worth learning and memorizing.
Ye pana te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṃyuttā tesu bhaññamānesu sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññanti.
But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the monks do want to listen. They pay attention and apply their minds to understand them, and they think those Dharmas are worth learning and memorizing.
Te taṃ dhammaṃ pariyāpuṇitvā aññamaññaṃ paṭipucchanti paṭivicaranti:
And when they’ve learned those Dharmas they question and examine each other, saying:
‘idaṃ kathaṃ, imassa ko attho’ti?
‘Why does it say this? What does that mean?’
Te avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.
So they clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
‘The monk 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 the Dharmas; 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 lābhaṃ labhanti.
In this way they get material things.
Te taṃ lābhaṃ labhitvā gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti.
And when they get these things, they use them tied, stupefied, attached, blind to the drawbacks, and not understanding the escape.
Ayaṃ vuccati, bhikkhave, āmisagaru parisā no saddhammagaru.
This is called an assembly that values material things, not the true Dharma.
Katamā ca, bhikkhave, saddhammagaru parisā noāmisagaru?
And what is an assembly that values the true Dharma, not material things?
‘The monk 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 the Dharmas; 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 lābhaṃ labhanti.
In this way they get material things.
Te taṃ lābhaṃ labhitvā agathitā amucchitā anajjhosannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti.
And when they get these things, they use them untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape.
An assembly where legal acts against the Dharma proceed, while legal acts in line with the Dharma don’t proceed. Legal acts against the training proceed, while legal acts in line with the training don’t proceed. Legal acts against the Dharma are explained, while legal acts in line with the Dharma aren’t explained. Legal acts against the training are explained, while legal acts in line with the training aren’t explained.
An assembly where legal acts in line with the Dharma proceed, while legal acts against the Dharma 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 Dharma are explained, while legal acts against the Dharma aren’t explained. Legal acts in line with the training are explained, while legal acts against the training aren’t explained.
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 adhikaraṇaṃ 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:
If a monk—whether senior, middle, or junior—were to admonish me, they wouldn’t be sympathetic, and I’d bother them by saying “No!” And anyway I wouldn’t deal with it even if I saw what I did wrong.’
If a monk—whether senior, middle, or junior—were to admonish me, they wouldn’t be sympathetic, and I’d bother them by saying “No!” And anyway I wouldn’t deal with it even if I saw what I did wrong.’
and I should admonish any monk, whether senior, middle, or junior.
Thero cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na naṃ viheṭheyyaṃ passampissa paṭikareyyaṃ.
If a monk—whether senior, middle, or junior—were to admonish me, they’d be sympathetic, so I wouldn’t bother them, but say “Thank you!” And I’d deal with it when I saw what I did wrong.’
Majjhimo cepi maṃ vadeyya … pe … navo cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na naṃ viheṭheyyaṃ passampissa paṭikareyyaṃ’.
and I’ll admonish any monk, whether senior, middle, or junior.
Thero cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na naṃ viheṭheyyaṃ passampissa paṭikareyyaṃ.
If a monk—whether senior, middle, or junior—were to admonish me, they’d be sympathetic, so I wouldn’t bother them, but say “Thank you!” And I’d deal with it when I saw what I did wrong.’
Majjhimo cepi maṃ vadeyya … pe … navo cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na naṃ viheṭheyyaṃ passampissa paṭikareyyaṃ’.
“In a disciplinary issue, when the tale-bearing on both sides—with contempt for each other’s views, resentful, bitter, and exasperated—is not settled internally, you can expect that this disciplinary issue will be
‘dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca na phāsuṃ viharissanti’.
long, fractious, and troublesome, and the monks won’t live comfortably.
In a disciplinary issue, when the tale-bearing on both sides—with contempt for each other’s views, resentful, bitter, and exasperated—is well settled internally, you can expect that this disciplinary issue
‘na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsuṃ viharissantī’”ti.
won’t lead to lasting acrimony and enmity, and the monks will live comfortably.”
AN 2..7.. - AN 2 vagga 7 sukha: Happiness AN 2.64 - AN 2.64 lay vs. ordained AN 2.65 - AN 2.65 kāma 5kg vs. nekkhamma j1🌘 AN 2.66 - AN 2.66 clinging vs. no clinging AN 2.67 - AN 2.67 with Āsava vs. without AN 2.68 - AN 2.68 carnal 5kg vs. non-carnal 4j🌕 AN 2.69 - AN 2.69 noble vs. ignoble AN 2.70 - AN 2.70 kāya vs. cetasika, mental better AN 2.71 - AN 2.71 with pīti = j2🌗, without = j3🌖 AN 2.72 - AN 2.72 sāta j2🌗 vs. upekkha j3🌖 (see samādhi in 3 ways, AN 9.33) AN 2.73 - AN 2.73 with samādhi vs. without AN 2.74 - AN 2.74 relying on pīti vs. without AN 2.75 - AN 2.75 relies on sāta vs. upekkha AN 2.76 - AN 2.76 relies on form vs. formless
AN 2.64 lay vs. ordained
64
64
“Dvemāni, bhikkhave, sukhāni.
“There are, monks, these two kinds of happiness.
Katamāni dve?
What two?
Gihisukhañca pabbajitasukhañca.
The happiness of laypeople, and the happiness of renunciates.
‘tādisī homi yādisī khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti.
‘May I be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ upāsikānaṃ yadidaṃ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā”ti.
These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.”
134
134
“Dvīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.
“When a foolish, incompetent bad person has two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
When a foolish, incompetent bad person has these two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Dvīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.
When an astute, competent good person has two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
When an astute, competent good person has these two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”
135
135
“Dvīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.
“When a foolish, incompetent bad person has two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
When a foolish, incompetent bad person has these two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Dvīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.
When an astute, competent good person has two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
When an astute, competent good person has these two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”
136
136
“Dvīsu, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.
“When a foolish, incompetent bad person acts wrongly toward two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
When a foolish, incompetent bad person acts wrongly toward these two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Dvīsu, bhikkhave, sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.
When an astute, competent good person acts rightly toward two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
When an astute, competent good person acts rightly toward these two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”
137
137
“Dvīsu, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.
“When a foolish, incompetent bad person acts wrongly toward two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamesu dvīsu?
What two?
Tathāgate ca tathāgatasāvake ca.
The Realized One and a disciple of the Realized One.
Imesu kho, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatīti.
When a foolish, incompetent bad person acts wrongly toward these people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Dvīsu, bhikkhave, sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.
When an astute, competent good person acts rightly toward two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
Katamesu dvīsu?
What two?
Tathāgate ca tathāgatasāvake ca.
The Realized One and a disciple of the Realized One.
When an astute, competent good person acts rightly toward these two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”
138
138
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Sacittavodānañca na ca kiñci loke upādiyati.
Cleaning your own mind, and not grasping at anything in the world.
Ime kho, bhikkhave, dve dhammā”ti.
These are the two dharmas.”
139
139
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Kodho ca upanāho ca.
Anger and hostility.
Ime kho, bhikkhave, dve dhammā”ti.
These are the two dharmas.”
140
140
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Kodhavinayo ca upanāhavinayo ca.
Dispelling anger and dispelling hostility.
Ime kho, bhikkhave, dve dhammā”ti.
These are the two dharmas.”
end of section [2..12.. - AN 2 vagga 12. Aspiration]❧
§ – AN 2 vagga 13. Giving
13. Dānavagga
13. Giving
141
141
“Dvemāni, bhikkhave, dānāni.
“There are these two gifts.
Katamāni dve?
What two?
Āmisadānañca dhammadānañca.
A gift of material things and a gift of the Dharma.
The better of these two kinds of increase is increase in the Dharma.”
end of section [2..14.. - AN 2 vagga 14. Welcome]❧
§ – AN 2 vagga 15. Attainment
15. Samāpattivagga
15. Attainment
163
163
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca.
Skill in meditative attainments and skill in emerging from those attainments.
Ime kho, bhikkhave, dve dhammā”ti.
These are the two dharmas.”
164
164
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Ajjavañca maddavañca.
Integrity and gentleness.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
165
165
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Khanti ca soraccañca.
Patience and gentleness.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
166
166
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Sākhalyañca paṭisanthāro ca.
Friendliness and hospitality.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
167
167
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Avihiṃsā ca soceyyañca.
Harmlessness and purity.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
168
168
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Indriyesu aguttadvāratā ca bhojane amattaññutā ca.
Not guarding the sense doors and eating too much.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
169
169
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Indriyesu guttadvāratā ca bhojane mattaññutā ca.
Guarding the sense doors and moderation in eating.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
170
170
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Paṭisaṅkhānabalañca bhāvanābalañca.
The power of reflection and the power of development.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
171
171
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Satibalañca samādhibalañca.
The power of rememberfulness and the power of undistractible-lucidity.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
172
172
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Samatho ca vipassanā ca.
Serenity and discernment.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
173
173
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Sīlavipatti ca diṭṭhivipatti ca.
Failure in ethical conduct and failure in view.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
174
174
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Sīlasampadā ca diṭṭhisampadā ca.
Accomplishment in ethical conduct and accomplishment in view.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
175
175
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Sīlavisuddhi ca diṭṭhivisuddhi ca.
Purification of ethics and purification of view.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
176
176
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Diṭṭhivisuddhi ca yathādiṭṭhissa ca padhānaṃ.
Purification of view and making an effort in line with that view.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
177
177
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Asantuṭṭhitā ca kusalesu dhammesu, appaṭivānitā ca padhānasmiṃ.
To never be content with skillful Dharmas, and to never stop trying.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
178
178
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Muṭṭhassaccañca asampajaññañca.
Lack of rememberfulness and lack of lucid-discerning.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
179
179
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Sati ca sampajaññañca.
rememberfulness and lucid-discerning.
Ime kho, bhikkhave, dve dhammā”ti.
These are the two dharmas.”
end of section [2..15.. - AN 2 vagga 15. Attainment]❧
§ – AN 2 vagga 16. Abbreviated Texts Beginning with Anger
16. Kodhapeyyāla
16. Abbreviated Texts Beginning with Anger
180
180
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Kodho ca upanāho ca … makkho ca paḷāso ca … issā ca macchariyañca … māyā ca sāṭheyyañca … ahirikañca anottappañca.
Anger and hostility … offensiveness and contempt … envy and stinginess … deceit and deviousness … lack of conscience and prudence.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
181–185
181–185
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Akkodho ca anupanāho ca … amakkho ca apaḷāso ca … anissā ca amacchariyañca … amāyā ca asāṭheyyañca … hirī ca ottappañca.
Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence.
Akkodhena ca anupanāhena ca … amakkhena ca apaḷāsena ca … anissāya ca amacchariyena ca … amāyāya ca asāṭheyyena ca … hiriyā ca ottappena ca.
Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence.
“These two dharmas don’t lead to the decline of a monk trainee.
Katame dve?
What two?
Akkodho ca anupanāho ca … amakkho ca apaḷāso ca … anissā ca amacchariyañca … amāyā ca asāṭheyyañca … hirī ca ottappañca.
Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence.
Ime kho, bhikkhave, dve dhammā sekhassa bhikkhuno aparihānāya saṃvattanti”.
These two dharmas don’t lead to the decline of a monk trainee.”
“Anyone who has two dharmas is raised up to heaven.
Katamehi dvīhi?
What two?
Akkodhena ca anupanāhena ca … amakkhena ca apaḷāsena ca … anissāya ca amacchariyena ca … amāyāya ca asāṭheyyena ca … hiriyā ca ottappena ca.
Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence.
“When they have two dharmas, some people—when their body breaks up, after death—are reborn in a good place, a heavenly realm.
Katamehi dvīhi?
What two?
Akkodhena ca anupanāhena ca … amakkhena ca apaḷāsena ca … anissāya ca amacchariyena ca … amāyāya ca asāṭheyyena ca … hiriyā ca ottappena ca.
Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence.
“These two dharmas are unskillful … are skillful … are blameworthy … are blameless … have suffering as outcome … have happiness as outcome … result in suffering … result in happiness … are hurtful … are not hurtful.
Katame dve?
What two?
Akkodho ca anupanāho ca … amakkho ca apaḷāso ca … anissā ca amacchariyañca … amāyā ca asāṭheyyañca … hirī ca ottappañca.
Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence.
Ime kho, bhikkhave, dve dhammā abyābajjhā”ti. (1–50.)
These are the two dharmas that are not hurtful.”
§ – AN 2 vagga 18. Abbreviated Texts Beginning with the Training
For the well-being and comfort of the Saṅgha … For keeping difficult persons in check and for the comfort of good-hearted monks … For restraining defilements that affect the present life and protecting against defilements that affect lives to come … For restraining threats to the present life and protecting against threats to lives to come … For restraining flaws that affect the present life and protecting against flaws that affect lives to come … For restraining hazards that affect the present life and protecting against hazards that affect lives to come … For restraining unskillful Dharmas that affect the present life and protecting against unskillful Dharmas that affect lives to come … Out of sympathy for laypeople and for breaking up factions of monks with wicked desires … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true Dharma and the support of the training.
Ime kho, bhikkhave, dve atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattan”ti.
These are the two reasons why the Realized One laid down training rules for his disciples.”
“For two reasons the Realized One laid down for his disciples the monastic code … the recitation of the monastic code … the suspension of the recitation of the monastic code … the invitation to admonish … the setting aside of the invitation to admonish … the disciplinary act of censure … placing under dependence … banishment … reconciliation … debarment … probation … being sent back to the beginning … penance … reinstatement … restoration … removal … ordination … an act with a motion … an act with a motion and one announcement … an act with a motion and three announcements … laying down what was not previously laid down … amending what was laid down … the settling of a disciplinary matter in the presence of those concerned … the settling of a disciplinary matter by accurate recollection … the settling of a disciplinary matter due to recovery from madness … the settling of a disciplinary matter due to the acknowledgement of the offense … the settling of a disciplinary matter by the decision of a majority … the settling of a disciplinary matter by a verdict of aggravated misconduct … the settling of a disciplinary matter by covering over with grass.
For the well-being and comfort of the Saṅgha … For keeping difficult persons in check and for the comfort of good-hearted monks … For restraining defilements that affect the present life and protecting against defilements that affect lives to come … For restraining threats to the present life and protecting against threats to lives to come … For restraining flaws that affect the present life and protecting against flaws that affect lives to come … For restraining hazards that affect the present life and protecting against hazards that affect lives to come … For restraining unskillful Dharmas that affect the present life and protecting against unskillful Dharmas that affect lives to come … Out of sympathy for laypeople and for breaking up factions of monks with wicked desires … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true Dharma and the support of the training.
Ime kho, bhikkhave, dve atthavase paṭicca tathāgatena sāvakānaṃ tiṇavatthārako paññatto”ti. (11–300.)
These are the two reasons why the Realized One laid down the settlement of a disciplinary matter by covering over with grass for his disciples.”
§ – AN 2 vagga 19. Abbreviated Texts Beginning with Greed
19. Rāgapeyyāla
19. Abbreviated Texts Beginning with Greed
310–321
310–321
“Rāgassa, bhikkhave, abhiññāya dve dhammā bhāvetabbā.
“For insight into greed, two dharmas should be developed.
Katame dve?
What two?
Samatho ca vipassanā ca.
Serenity and discernment.
Rāgassa, bhikkhave, abhiññāya ime dve dhammā bhāvetabbā”ti. (1)
For insight into greed, these two dharmas should be developed.”
“For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, two dharmas should be developed.”
