4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → AN‍ → AN 2📇 → AN 2    🔝   

AN 2 has 19 vaggas, 479 suttas, (#180-479 are repetition series)

 AN 2..1.. - AN 2 vagga 1. Punishments 1. Kammakaraṇavagga
AN 2..2.. - AN 2 vagga 2. Issues 2. Adhikaraṇavagga
AN 2..3.. - AN 2 vagga 3. Fools 3. Bālavagga
AN 2..4.. - AN 2 vagga 4. Peaceful Mind 4. Samacittavagga
AN 2..5.. - AN 2 vagga 5. Assemblies 5. Parisavagga
AN 2..6.. - AN 2 vagga 6. Persons
AN 2..7.. - AN 2 vagga 7. Happiness
AN 2..8.. - AN 2 vagga 8. With a Precursor
AN 2..9.. - AN 2 vagga 9. Things
AN 2..10.. - AN 2 vagga 10. Fools
AN 2..11.. - AN 2 vagga 11. Hopes That Are Hard to Give Up
AN 2..12.. - AN 2 vagga 12. Aspiration
AN 2..13.. - AN 2 vagga 13. Giving
AN 2..14.. - AN 2 vagga 14. Welcome
AN 2..15.. - AN 2 vagga 15. Attainment
AN 2..16.. - AN 2 vagga 16. Abbreviated Texts Beginning with Anger
AN 2..17.. - AN 2 vagga 17. Abbreviated Texts Beginning with the Unskillful
AN 2..18.. - AN 2 vagga 18. Abbreviated Texts Beginning with the Training
AN 2..19.. - AN 2 vagga 19. Abbreviated Texts Beginning with Greed

detailed TOC

 AN 2..1.. - AN 2 vagga 1. Punishments 1. Kammakaraṇavagga
    AN 2.1 - AN 2.1
    AN 2.2 - AN 2.2
    AN 2.3 - AN 2.3
    AN 2.4 - AN 2.4
    AN 2.5 - AN 2.5
    AN 2.6 - AN 2.6
    AN 2.7 - AN 2.7
    AN 2.8 - AN 2.8
    AN 2.9 - AN 2.9
    AN 2.10 - AN 2.10
AN 2..2.. - AN 2 vagga 2. Issues 2. Adhikaraṇavagga
    AN 2.11 - AN 2.11
    AN 2.12 - AN 2.12
    AN 2.13 - AN 2.13
    AN 2.14 - AN 2.14
    AN 2.15 - AN 2.15
    AN 2.16 - AN 2.16
    AN 2.17 - AN 2.17
    AN 2.18 - AN 2.18
    AN 2.19 - AN 2.19
    AN 2.20 - AN 2.20
AN 2..3.. - AN 2 vagga 3. Fools 3. Bālavagga
    AN 2.21 - AN 2.21
    AN 2.22 - AN 2.22
    AN 2.23 - AN 2.23
    AN 2.24 - AN 2.24
    AN 2.25 - AN 2.25
    AN 2.26 - AN 2.26
    AN 2.27 - AN 2.27
    AN 2.28 - AN 2.28
    AN 2.29 - AN 2.29
    AN 2.30 - AN 2.30
    AN 2.31 - AN 2.31
AN 2..4.. - AN 2 vagga 4. Peaceful Mind 4. Samacittavagga
    AN 2.32 - AN 2.32
    AN 2.33 - AN 2.33
    AN 2.34 - AN 2.34
    AN 2.35 - AN 2.35
    AN 2.36 - AN 2.36
    AN 2.37 - AN 2.37
    AN 2.38 - AN 2.38
    AN 2.39 - AN 2.39
    AN 2.40 - AN 2.40
    AN 2.41 - AN 2.41
AN 2..5.. - AN 2 vagga 5. Assemblies 5. Parisavagga
    AN 2.43 - AN 2.43
    AN 2.44 - AN 2.44
    AN 2.45 - AN 2.45
    AN 2.46 - AN 2.46
    AN 2.47 - AN 2.47
    AN 2.48 - AN 2.48
    AN 2.49 - AN 2.49
    AN 2.50 - AN 2.50
    AN 2.51 - AN 2.51
AN 2..6.. - AN 2 vagga 6. Persons
    AN 2.52 - AN 2.52
    AN 2.53 - AN 2.53
    AN 2.54 - AN 2.54
    AN 2.55 - AN 2.55
    AN 2.56 - AN 2.56
    AN 2.57 - AN 2.57
    AN 2.58 - AN 2.58
    AN 2.59 - AN 2.59
    AN 2.60 - AN 2.60
    AN 2.61 - AN 2.61
    AN 2.62 - AN 2.62
    AN 2.63 - AN 2.63
AN 2..7.. - AN 2 vagga 7. Happiness
    AN 2.64 - AN 2.64
    AN 2.65 - AN 2.65
    AN 2.66 - AN 2.66
    AN 2.67 - AN 2.67
    AN 2.68 - AN 2.68
    AN 2.69 - AN 2.69
    AN 2.70 - AN 2.70
    AN 2.71 - AN 2.71
    AN 2.72 - AN 2.72
    AN 2.73 - AN 2.73
    AN 2.74 - AN 2.74
    AN 2.75 - AN 2.75
    AN 2.76 - AN 2.76
AN 2..8.. - AN 2 vagga 8. With a Precursor
    AN 2.77 - AN 2.77
    AN 2.78 - AN 2.78
    AN 2.79 - AN 2.79
    AN 2.80 - AN 2.80
    AN 2.81 - AN 2.81
    AN 2.82 - AN 2.82
    AN 2.83 - AN 2.83
    AN 2.84 - AN 2.84
    AN 2.85 - AN 2.85
    AN 2.86 - AN 2.86
AN 2..9.. - AN 2 vagga 9. Things
    AN 2.87 - AN 2.87
    AN 2.88 - AN 2.88
    AN 2.89 - AN 2.89
    AN 2.90 - AN 2.90
    AN 2.91 - AN 2.91
    AN 2.92 - AN 2.92
    AN 2.93 - AN 2.93
    AN 2.94 - AN 2.94
    AN 2.95 - AN 2.95
    AN 2.96 - AN 2.96
    AN 2.97 - AN 2.97
AN 2..10.. - AN 2 vagga 10. Fools
    AN 2.98 - AN 2.98
    AN 2.99 - AN 2.99
    AN 2.100 - AN 2.100
    AN 2.101 - AN 2.101
    AN 2.102 - AN 2.102
    AN 2.103 - AN 2.103
    AN 2.104 - AN 2.104
    AN 2.105 - AN 2.105
    AN 2.106 - AN 2.106
    AN 2.107 - AN 2.107
    AN 2.108 - AN 2.108
    AN 2.109 - AN 2.109
    AN 2.110 - AN 2.110
    AN 2.111 - AN 2.111
    AN 2.112 - AN 2.112
    AN 2.113 - AN 2.113
    AN 2.114 - AN 2.114
    AN 2.115 - AN 2.115
    AN 2.116 - AN 2.116
    AN 2.117 - AN 2.117
AN 2..11.. - AN 2 vagga 11. Hopes That Are Hard to Give Up
    AN 2.118 - AN 2.118
    AN 2.119 - AN 2.119
    AN 2.120 - AN 2.120
    AN 2.121 - AN 2.121
    AN 2.122 - AN 2.122
    AN 2.123 - AN 2.123
    AN 2.124 - AN 2.124
    AN 2.125 - AN 2.125
    AN 2.126 - AN 2.126
    AN 2.127 - AN 2.127
    AN 2.128 - AN 2.128
    AN 2.129 - AN 2.129
AN 2..12.. - AN 2 vagga 12. Aspiration
AN 2..13.. - AN 2 vagga 13. Giving
AN 2..14.. - AN 2 vagga 14. Welcome
AN 2..15.. - AN 2 vagga 15. Attainment
AN 2..16.. - AN 2 vagga 16. Abbreviated Texts Beginning with Anger
AN 2..17.. - AN 2 vagga 17. Abbreviated Texts Beginning with the Unskillful
AN 2..18.. - AN 2 vagga 18. Abbreviated Texts Beginning with the Training
AN 2..19.. - AN 2 vagga 19. Abbreviated Texts Beginning with Greed

AN 2 all 479 suttas

2..1.. - AN 2 vagga 1. Punishments 1. Kammakaraṇavagga

(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 2
 Numbered Discourses 2

2.1 - AN 2.1


1. Vajjasutta
 1. Flaws
Evaṃ me sutaṃ—​
 So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:
 There the Buddha addressed the monks:
“bhikkhavo”ti.
 “monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
 “Venerable sir,” they replied.
Bhagavā etadavoca:
 The Buddha said this:
“Dvemāni, bhikkhave, vajjāni.
 “There are, monks, these two flaws.
Katamāni dve?
 What two?
Diṭṭhadhammikañca vajjaṃ samparāyikañca vajjaṃ.
 The flaw apparent in the present life, and the flaw to do with lives to come.
Katamañca, bhikkhave, diṭṭhadhammikaṃ vajjaṃ?
 What is the flaw apparent in the present life?
Idha, bhikkhave, ekacco passati coraṃ āgucāriṃ rājāno gahetvā vividhā kammakāraṇā kārente;
 It’s when someone sees that kings have arrested a bandit, a criminal, and subjected them to various punishments—
kasāhipi tāḷente, vettehipi tāḷente, addhadaṇḍakehipi tāḷente, hatthampi chindante, pādampi chindante, hatthapādampi chindante, kaṇṇampi chindante, nāsampi chindante, kaṇṇanāsampi chindante, bilaṅgathālikampi karonte, saṅkhamuṇḍikampi karonte, rāhumukhampi karonte, jotimālikampi karonte, hatthapajjotikampi karonte, erakavattikampi karonte, cīrakavāsikampi karonte, eṇeyyakampi karonte, baḷisamaṃsikampi karonte, kahāpaṇikampi karonte, khārāpatacchikampi karonte, palighaparivattikampi karonte, palālapīṭhakampi karonte, tattenapi telena osiñcante, sunakhehipi khādāpente, jīvantampi sūle uttāsente, asināpi sīsaṃ chindante.
 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.
Tassa evaṃ hoti:
 It occurs to them:
‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu coraṃ āgucāriṃ rājāno gahetvā vividhā kammakāraṇā kārenti;
 ‘If I were to commit the kinds of bad deeds for which the kings arrested that bandit, that criminal,
kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti.
Ahañceva kho pana evarūpaṃ pāpakammaṃ kareyyaṃ, mampi rājāno gahetvā evarūpā vividhā kammakāraṇā kāreyyuṃ;
 the rulers would arrest me and subject me to the same punishments.
kasāhipi tāḷeyyuṃ … pe … asināpi sīsaṃ chindeyyun’ti.
So diṭṭhadhammikassa vajjassa bhīto na paresaṃ pābhataṃ vilumpanto carati.
 Afraid of the flaw apparent in the present life, they do not steal the belongings of others.
Idaṃ vuccati, bhikkhave, diṭṭhadhammikaṃ vajjaṃ.
 This is called the flaw apparent in the present life.
Katamañca, bhikkhave, samparāyikaṃ vajjaṃ?
 What is the flaw to do with lives to come?
Idha, bhikkhave, ekacco iti paṭisañcikkhati:
 It’s when someone reflects:
‘kāyaduccaritassa kho pana pāpako dukkho vipāko abhisamparāyaṃ, vacīduccaritassa pāpako dukkho vipāko abhisamparāyaṃ, manoduccaritassa pāpako dukkho vipāko abhisamparāyaṃ.
 ‘Bad conduct of body, speech, or mind has a bad, painful result in the next life.
Ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ.
 If I conduct myself badly,
Kiñca taṃ yāhaṃ na kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyan’ti.
 then, when my body breaks up, after death, won’t I be reborn in a place of loss, a bad place, the underworld, hell?’
So samparāyikassa vajjassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati.
 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.
Idaṃ vuccati, bhikkhave, samparāyikaṃ vajjaṃ.
 This is called the flaw to do with lives to come.
Imāni kho, bhikkhave, dve vajjāni.
 These are the two flaws.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
 So you should train like this:
‘diṭṭhadhammikassa vajjassa bhāyissāma, samparāyikassa vajjassa bhāyissāma, vajjabhīruno bhavissāma vajjabhayadassāvino’ti.
 ‘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.’
Evañhi vo, bhikkhave, sikkhitabbaṃ.
 That’s how you should train.
Vajjabhīruno, bhikkhave, vajjabhayadassāvino etaṃ pāṭikaṅkhaṃ yaṃ parimuccissati sabbavajjehī”ti.
 If you fear flaws, seeing the danger in flaws, you can expect to be freed from all flaws.”

2.2 - AN 2.2


2. Padhānasutta
 2. Endeavor
“Dvemāni, bhikkhave, padhānāni durabhisambhavāni lokasmiṃ.
 “These two endeavors are challenging in the world.
Katamāni dve?
 What two?
Yañca gihīnaṃ agāraṃ ajjhāvasataṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānuppadānatthaṃ padhānaṃ, yañca agārasmā anagāriyaṃ pabbajitānaṃ sabbūpadhipaṭinissaggatthaṃ padhānaṃ.
 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.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ padhānānaṃ yadidaṃ sabbūpadhipaṭinissaggatthaṃ padhānaṃ.
 The better of these two endeavors is the effort to let go of all attachments.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
 So you should train like this:
‘sabbūpadhipaṭinissaggatthaṃ padhānaṃ padahissāmā’ti.
 ‘We shall endeavor to let go of all attachments.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
 That’s how you should train.”

2.3 - AN 2.3


3. Tapanīyasutta
 3. Mortifying
“Dveme, bhikkhave, dhammā tapanīyā.
 “These two dharmas, monks, are mortifying.
Katame dve?
 What two?
Idha, bhikkhave, ekaccassa kāyaduccaritaṃ kataṃ hoti, akataṃ hoti kāyasucaritaṃ;
 It’s when someone has done bad things and not done good things, by way of body, speech, and mind.
vacīduccaritaṃ kataṃ hoti, akataṃ hoti vacīsucaritaṃ;
manoduccaritaṃ kataṃ hoti, akataṃ hoti manosucaritaṃ.
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.
Ime kho, bhikkhave, dve dhammā tapanīyā”ti.
 These are the two dharmas that are mortifying.”

2.4 - AN 2.4


4. Atapanīyasutta
 4. Not Mortifying
“Dveme, bhikkhave, dhammā atapanīyā.
 “These two dharmas, monks, are not mortifying.
Katame dve?
 What two?
Idha, bhikkhave, ekaccassa kāyasucaritaṃ kataṃ hoti, akataṃ hoti kāyaduccaritaṃ;
 It’s when someone has done good things and not done bad things, by way of body, speech, and mind.
vacīsucaritaṃ kataṃ hoti, akataṃ hoti vacīduccaritaṃ;
manosucaritaṃ kataṃ hoti, akataṃ hoti manoduccaritaṃ.
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.”

2.5 - AN 2.5


5. Upaññātasutta
 5. Learned for Myself
“Dvinnāhaṃ, bhikkhave, dhammānaṃ upaññāsiṃ—
 “monks, I have learned these two dharmas for myself—
yā ca asantuṭṭhitā kusalesu dhammesu, yā ca appaṭivānitā padhānasmiṃ.
 to never be content with skillful Dharmas, and to never stop trying.
Appaṭivānī sudāhaṃ, bhikkhave, padahāmi:
 I never stopped trying, thinking:
‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti.
 ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.’
Tassa mayhaṃ, bhikkhave, appamādādhigatā sambodhi, appamādādhigato anuttaro yogakkhemo.
 It was by diligence that I achieved awakening, and by diligence that I achieved the supreme sanctuary.
Tumhe cepi, bhikkhave, appaṭivānaṃ padaheyyātha:
 If you too never stop trying, thinking:
‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti, tumhepi, bhikkhave, nacirasseva—
 ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.’
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatha.
 You will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
 So you should train like this:
‘appaṭivānaṃ padahissāma.
 ‘We will never stop trying, thinking:
Kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti.
 “Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.”’
Evañhi vo, bhikkhave, sikkhitabban”ti.
 That’s how you should train.”

2.6 - AN 2.6


6. Saṃyojanasutta
 6. Fetters
“Dveme, bhikkhave, dhammā.
 “There are, monks, these two dharmas.
Katame dve?
 What two?
Yā ca saṃyojaniyesu dhammesu assādānupassitā, yā ca saṃyojaniyesu dhammesu nibbidānupassitā.
 Seeing things that are prone to being fettered as gratifying, and seeing things that are prone to being fettered as boring.
Saṃyojaniyesu, bhikkhave, dhammesu assādānupassī viharanto rāgaṃ na pajahati, dosaṃ na pajahati, mohaṃ na pajahati.
 When you keep seeing things that are prone to being fettered as gratifying, you don’t give up greed, hate, and delusion.
Rāgaṃ appahāya, dosaṃ appahāya, mohaṃ appahāya na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
 When these are not given up, you’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
Na parimuccati dukkhasmāti vadāmi.
 You’re not freed from suffering, I say.
Saṃyojaniyesu, bhikkhave, dhammesu nibbidānupassī viharanto rāgaṃ pajahati, dosaṃ pajahati, mohaṃ pajahati.
 When you keep seeing things that are prone to being fettered as boring, you give up greed, hate, and delusion.
Rāgaṃ pahāya, dosaṃ pahāya, mohaṃ pahāya, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
 When these are given up, you’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
Parimuccati dukkhasmāti vadāmi.
 You’re freed from suffering, I say.
Ime kho, bhikkhave, dve dhammā”ti.
 These are the two dharmas.”

2.7 - AN 2.7


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.”

2.8 - AN 2.8


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.”

2.9 - AN 2.9


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.”

2.10 - AN 2.10


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.”

2..2.. - AN 2 vagga 2. Issues 2. Adhikaraṇavagga

2.11 - AN 2.11


11
 11
“Dvemāni, bhikkhave, balāni.
 “There are, monks, these two powers.
Katamāni dve?
 What two?
Paṭisaṅkhānabalañca bhāvanābalañca.
 The power of reflection and the power of development.
Katamañca, bhikkhave, paṭisaṅkhānabalaṃ?
 And what, monks, 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 kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ 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.
Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.
 This is called the power of reflection.
Katamañca, bhikkhave, bhāvanābalaṃ.
 And what, monks, is the power of development?
Tatra, bhikkhave, yamidaṃ bhāvanābalaṃ sekhānametaṃ balaṃ.
 In this context, the power of development is the power of the trainees.
Sekhañhi so, bhikkhave, balaṃ āgamma rāgaṃ pajahati, dosaṃ pajahati, mohaṃ pajahati.
 For when you rely on the power of a trainee, you give up greed, hate, and delusion.
Rāgaṃ pahāya, dosaṃ pahāya, mohaṃ pahāya yaṃ akusalaṃ na taṃ karoti, yaṃ pāpaṃ na taṃ sevati.
 Then you don’t do anything unskillful, or practice anything bad.
Idaṃ vuccati, bhikkhave, bhāvanābalaṃ.
 This is called the power of development.
Imāni kho, bhikkhave, dve balānī”ti.
 These are the two powers.”

2.12 - AN 2.12


12
 12
“Dvemāni, bhikkhave, balāni.
 “There are, monks, these two powers.
Katamāni dve?
 What two?
Paṭisaṅkhānabalañca bhāvanābalañca.
 The power of reflection and the power of development.
Katamañca, bhikkhave, paṭisaṅkhānabalaṃ?
 And what, monks, 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 kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ 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.
Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.
 This is called the power of reflection.
Katamañca, bhikkhave, bhāvanābalaṃ?
 And what, monks, is the power of development?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ.
 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.”

2.13 - 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.
Katamañca, bhikkhave, paṭisaṅkhānabalaṃ?
 And what, monks, 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.’
So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ 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.
Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.
 This is called the power of reflection.
Katamañca, bhikkhave, bhāvanābalaṃ?
 And what, monks, is the power of development?
Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
 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.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
 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.”

2.14 - 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.”

2.15 - 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.
Kathañca, bhikkhave, āpanno bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati?
 And how, monks, does an offending monk carefully self-reflect?
Idha, bhikkhave, āpanno bhikkhu iti paṭisañcikkhati:
 An offending monk reflects:
‘ahaṃ kho akusalaṃ āpanno kañcideva desaṃ kāyena.
 ‘I have committed a certain unskillful offense with the body.
Maṃ so bhikkhu addasa akusalaṃ āpajjamānaṃ kañcideva desaṃ kāyena.
 That monk saw me do this.
No ce ahaṃ akusalaṃ āpajjeyyaṃ kañcideva desaṃ kāyena, na maṃ so bhikkhu passeyya akusalaṃ āpajjamānaṃ kañcideva desaṃ kāyena.
 If I hadn’t committed that offense, they wouldn’t have seen me.
Yasmā ca kho, ahaṃ akusalaṃ āpanno kañcideva desaṃ kāyena, tasmā maṃ so bhikkhu addasa akusalaṃ āpajjamānaṃ kañcideva desaṃ kāyena.
 But since I did commit that offense, they did see me.
Disvā ca pana maṃ so bhikkhu akusalaṃ āpajjamānaṃ kañcideva desaṃ kāyena anattamano ahosi.
 When they saw me, they were upset,
Anattamano samāno anattamanavacanaṃ maṃ so bhikkhu avaca.
 and they voiced their unhappiness to me.
Anattamanavacanāhaṃ tena bhikkhunā vutto samāno anattamano ahosiṃ.
 Then I also got upset,
Anattamano samāno paresaṃ ārocesiṃ.
 so I told others.
Iti mameva tattha accayo accagamā suṅkadāyakaṃva bhaṇḍasmin’ti.
 So the transgression is mine alone, like someone who owes customs duty on their goods.’
Evaṃ kho, bhikkhave, āpanno bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati.
 That’s how, monks, an offending monk carefully self-reflects.
Kathañca, bhikkhave, codako bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati?
 And how, monks, does an accusing monk carefully self-reflect?
Idha, bhikkhave, codako bhikkhu iti paṭisañcikkhati:
 An accusing monk reflects:
‘ayaṃ kho bhikkhu akusalaṃ āpanno kañcideva desaṃ kāyena.
 ‘This monk has committed a certain unskillful offense with the body.
Ahaṃ imaṃ bhikkhuṃ addasaṃ akusalaṃ āpajjamānaṃ kañcideva desaṃ kāyena.
 I saw them do that.
No ce ayaṃ bhikkhu akusalaṃ āpajjeyya kañcideva desaṃ kāyena, nāhaṃ imaṃ bhikkhuṃ passeyyaṃ akusalaṃ āpajjamānaṃ kañcideva desaṃ kāyena.
 If they hadn’t committed that offense, I wouldn’t have seen them.
Yasmā ca kho, ayaṃ bhikkhu akusalaṃ āpanno kañcideva desaṃ kāyena, tasmā ahaṃ imaṃ bhikkhuṃ addasaṃ akusalaṃ āpajjamānaṃ kañcideva desaṃ kāyena.
 But since they did commit that offense, I did see them.
Disvā ca panāhaṃ imaṃ bhikkhuṃ akusalaṃ āpajjamānaṃ kañcideva desaṃ kāyena anattamano ahosiṃ.
 When I saw them, I was upset,
Anattamano samāno anattamanavacanāhaṃ imaṃ bhikkhuṃ avacaṃ.
 and I voiced my unhappiness to them.
Anattamanavacanāyaṃ bhikkhu mayā vutto samāno anattamano ahosi.
 Then they also got upset,
Anattamano samāno paresaṃ ārocesi.
 so they told others.
Iti mameva tattha accayo accagamā suṅkadāyakaṃva bhaṇḍasmin’ti.
 So the transgression is mine alone, like someone who owes customs duty on their goods.’
Evaṃ kho, bhikkhave, codako bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati.
 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.”

2.16 - AN 2.16


16
 16
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
 Then a certain brahmin went up to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ 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 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?”
“Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti.
 “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?”
“Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.
 “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.”
“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.
 “Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.
 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.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.
 I go for refuge to Master Gotama, to the Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
 From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

2.17 - AN 2.17


17
 17
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
 Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ 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 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?”
“Katattā ca, brāhmaṇa, akatattā ca.
 “What they’ve done and what they’ve not done.
Evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ 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 paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti?
 “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?”
“Katattā ca, brāhmaṇa, akatattā ca.
 “What they’ve done and what they’ve not done.
Evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ 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 ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi.
 “I don’t understand the meaning of what Master Gotama has said in brief, without explaining the details.
Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājāneyyan”ti.
 Master Gotama, please teach me this matter in detail so I can understand the meaning.”
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
 “Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.
 “Yes sir,” Jāṇussoṇi replied.
Bhagavā etadavoca:
 The Buddha said this:
“Idha, brāhmaṇa, ekaccassa kāyaduccaritaṃ kataṃ hoti, akataṃ hoti kāyasucaritaṃ;
 “Firstly, brahmin, someone has done bad things and not done good things by way of body, speech, and mind.
vacīduccaritaṃ kataṃ hoti, akataṃ hoti vacīsucaritaṃ;
manoduccaritaṃ kataṃ hoti, akataṃ hoti manosucaritaṃ.
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.
Idha pana, brāhmaṇa, ekaccassa kāyasucaritaṃ kataṃ hoti, akataṃ hoti kāyaduccaritaṃ;
 Furthermore, brahmin, someone has done good things and not done bad things by way of body, speech, and mind.
vacīsucaritaṃ kataṃ hoti, akataṃ hoti vacīduccaritaṃ;
manosucaritaṃ kataṃ hoti, akataṃ hoti manoduccaritaṃ.
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.”
“Abhikkantaṃ, bho gotama … pe … upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
 “Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

2.18 - AN 2.18


18
 18
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:
 Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“ekaṃsenāhaṃ, ānanda, akaraṇīyaṃ vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritan”ti.
 “Ānanda, I absolutely say that you should not do bad things by way of body, speech, and mind.”
“Yamidaṃ, bhante, bhagavatā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ko ādīnavo pāṭikaṅkho”ti?
 “But, sir, if someone does these things that should not be done, what drawbacks should they expect?”
“Yamidaṃ, ānanda, mayā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ayaṃ ādīnavo pāṭikaṅkho—
 “They should expect these drawbacks.
attāpi attānaṃ upavadati,
 They blame themselves.
anuvicca viññū garahanti,
 After examination, sensible people criticize them.
pāpako kittisaddo abbhuggacchati,
 They get a bad reputation.
sammūḷho kālaṃ karoti,
 They feel lost when they die.
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
 And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.
Yamidaṃ, ānanda, mayā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ayaṃ ādīnavo pāṭikaṅkho”ti.
 These are the drawbacks they should expect.”
“Ekaṃsenāhaṃ, ānanda, karaṇīyaṃ vadāmi kāyasucaritaṃ vacīsucaritaṃ manosucaritan”ti.
 “Ānanda, I absolutely say that you should do good things by way of body, speech, and mind.”
“Yamidaṃ, bhante, bhagavatā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ko ānisaṃso pāṭikaṅkho”ti?
 “But, sir, if someone does these things that should be done, what benefits should they expect?”
“Yamidaṃ, ānanda, mayā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ayaṃ ānisaṃso pāṭikaṅkho—
 “They should expect these benefits.
attāpi attānaṃ na upavadati,
 They don’t blame themselves.
anuvicca viññū pasaṃsanti,
 After examination, sensible people praise them.
kalyāṇo kittisaddo abbhuggacchati,
 They get a good reputation.
asammūḷho kālaṃ karoti,
 They don’t feel lost when they die.
kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
 And when the body breaks up, after death, they are reborn in a good place, a heavenly realm.
Yamidaṃ, ānanda, mayā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ayaṃ ānisaṃso pāṭikaṅkho”ti.
 These are the benefits they should expect.”

2.19 - AN 2.19


19
 19
“Akusalaṃ, bhikkhave, pajahatha.
 “monks, give up the unskillful.
Sakkā, bhikkhave, akusalaṃ pajahituṃ.
 It is possible to give up the unskillful.
No cedaṃ, bhikkhave, sakkā abhavissa akusalaṃ pajahituṃ, nāhaṃ evaṃ vadeyyaṃ:
 If it wasn’t possible, I wouldn’t say:
‘akusalaṃ, bhikkhave, pajahathā’ti.
 ‘Give up the unskillful.’
Yasmā ca kho, bhikkhave, sakkā akusalaṃ pajahituṃ tasmāhaṃ evaṃ vadāmi:
 But it is possible, and so I say:
‘akusalaṃ, bhikkhave, pajahathā’ti.
 ‘Give up the unskillful.’
Akusalañca hidaṃ, bhikkhave, pahīnaṃ ahitāya dukkhāya saṃvatteyya nāhaṃ evaṃ vadeyyaṃ:
 And if giving up the unskillful led to harm and suffering, I would not say:
‘akusalaṃ, bhikkhave, pajahathā’ti.
 ‘Give up the unskillful.’
Yasmā ca kho, bhikkhave, akusalaṃ pahīnaṃ hitāya sukhāya saṃvattati tasmāhaṃ evaṃ vadāmi:
 But giving up the unskillful leads to welfare and happiness, so I say:
‘akusalaṃ, bhikkhave, pajahathā’”ti.
 ‘Give up the unskillful.’
“Kusalaṃ, bhikkhave, bhāvetha.
 monks, develop the skillful.
Sakkā, bhikkhave, kusalaṃ bhāvetuṃ.
 It is possible to develop the skillful.
No cedaṃ, bhikkhave, sakkā abhavissa kusalaṃ bhāvetuṃ, nāhaṃ evaṃ vadeyyaṃ:
 If it wasn’t possible, I wouldn’t say:
‘kusalaṃ, bhikkhave, bhāvethā’ti.
 ‘Develop the skillful.’
Yasmā ca kho, bhikkhave, sakkā kusalaṃ bhāvetuṃ tasmāhaṃ evaṃ vadāmi:
 But it is possible, and so I say:
‘kusalaṃ, bhikkhave, bhāvethā’ti.
 ‘Develop the skillful.’
Kusalañca hidaṃ, bhikkhave, bhāvitaṃ ahitāya dukkhāya saṃvatteyya, nāhaṃ evaṃ vadeyyaṃ:
 If developing the skillful led to harm and suffering I wouldn’t say:
‘kusalaṃ, bhikkhave, bhāvethā’ti.
 ‘Develop the skillful.’
Yasmā ca kho, bhikkhave, kusalaṃ bhāvitaṃ hitāya sukhāya saṃvattati tasmāhaṃ evaṃ vadāmi:
 But developing the skillful leads to welfare and happiness, so I say:
‘kusalaṃ, bhikkhave, bhāvethā’”ti.
 ‘Develop the skillful.’”

2.20 - AN 2.20


20
 20
“Dveme, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.
 “Monks, these two dharmas, lead to the decline and disappearance of the true Dharma.
Katame dve?
 What two?
Dunnikkhittañca padabyañjanaṃ attho ca dunnīto.
 (1) The words and phrases are misplaced, and the meaning is misinterpreted.
Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti.
 (2) When the words and phrases are misplaced, the meaning is misinterpreted.
Ime kho, bhikkhave, dve dhammā saddhammassa sammosāya antaradhānāya saṃvattantī”ti.
 These two dharmas lead to the decline and disappearance of the true Dharma.
“Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.
 These two dharmas lead to the continuation, persistence, and enduring of the true Dharma.
Katame dve?
 What two?
Sunikkhittañca padabyañjanaṃ attho ca sunīto.
 (1) The words and phrases are well organized, and the meaning is correctly interpreted.
Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti.
 (2) When the words and phrases are well organized, the meaning is correctly interpreted.
Ime kho, bhikkhave, dve dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.
 These two dharmas lead to the continuation, persistence, and enduring of the true Dharma.”

2..3.. - AN 2 vagga 3. Fools 3. Bālavagga

2.21 - AN 2.21


21
 21
“Dveme, bhikkhave, bālā.
 “monks, there are two fools.
Katame dve?
 What two?
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.”

2.22 - 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.”

2.23 - 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.”

2.24 - 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.”

2.25 - 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.”

2.26 - 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.”

2.27 - 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.”

2.28 - 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.”

2.29 - 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:
devā vā manussā vā”ti.
 the realms of gods and humans.”

2.30 - AN 2.30


30
 30
“Dvāhaṃ, bhikkhave, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi.
 “monks, I see two reasons to frequent remote lodgings in the wilderness and the forest.
Katame dve?
 What two?
Attano ca diṭṭhadhammasukhavihāraṃ sampassamāno, pacchimañca janataṃ anukampamāno.
 Seeing a happy life for oneself in the present, and having compassion for future generations.
Ime kho ahaṃ, bhikkhave, dve atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmī”ti.
 I see two reasons to frequent remote lodgings in the wilderness and the forest.”

2.31 - AN 2.31


31
 31
“Dve me, bhikkhave, dhammā vijjābhāgiyā.
 “These two dharmas play a part in realization.
Katame dve?
 What two?
Samatho ca vipassanā ca.
 Serenity and discernment.
Samatho, bhikkhave, bhāvito kamatthamanubhoti?
 What is the benefit of developing serenity?
Cittaṃ bhāvīyati.
 The mind is developed.
Cittaṃ bhāvitaṃ kamatthamanubhoti?
 What is the benefit of developing the mind?
Yo rāgo so pahīyati.
 Greed is given up.
Vipassanā, bhikkhave, bhāvitā kamatthamanubhoti?
 What is the benefit of developing discernment?
Paññā bhāvīyati.
 Wisdom is developed.
Paññā bhāvitā kamatthamanubhoti?
 What is the benefit of developing wisdom?
Yā avijjā sā pahīyati.
 Ignorance is given up.
Rāgupakkiliṭṭhaṃ vā, bhikkhave, cittaṃ na vimuccati, avijjupakkiliṭṭhā vā paññā na bhāvīyati.
 The mind contaminated by greed is not free; and wisdom contaminated by ignorance does not grow.
Iti kho, bhikkhave, rāgavirāgā cetovimutti, avijjāvirāgā paññāvimuttī”ti.
 In this way, freedom of heart comes from the fading away of greed, while freedom by wisdom comes from the fading away of ignorance.”

Ṭhānissaro Bhikkhu‍ AN 2.31 ceto-vimutti and pañña-vimutti


cst4 AN 2.32
 (thanissaro Trans.)
♦ 32. “dve me, bhikkhave, dhammā
 "These two qualities
vijjābhāgiyā.
 have a share in clear knowing.
katame dve?
 Which two?
samatho ca vipassanā ca.
 pacifiedlity & insight.
samatho, bhikkhave, bhāvito
 "When pacifiedlity is developed,
kamattha manubhoti?
 what purpose does it serve?
cittaṃ bhāvīyati.
 The mind is developed.
cittaṃ bhāvitaṃ
 And when the mind is developed,
kamatthamanubhoti?
 what purpose does it serve?
yo rāgo so pahīyati.
 Passion is abandoned.
vipassanā, bhikkhave, bhāvitā
 "When insight is developed,
kamatthamanubhoti?
 what purpose does it serve?
paññā bhāvīyati.
 Discernment is developed.
paññā bhāvitā
 And when discernment is developed,
kamatthamanubhoti?
 what purpose does it serve?
yā avijjā sā pahīyati.
 Ignorance is abandoned.
rāg'-upakkiliṭṭhaṃ vā, bhikkhave,
 "Defiled by passion,
cittaṃ na vimuccati,
 the mind is not released.
avijj'-upakkiliṭṭhā vā paññā bhāvīyati.
 Defiled by ignorance,
iti kho, bhikkhave,
 discernment does not develop.
rāga-virāgā ceto-vimutti,
 Thus from the fading of passion is there awareness-release.
avijjā-virāgā paññā-vimuttī”ti.
 From the fading of ignorance is there discernment-release."

2..4.. - AN 2 vagga 4. Peaceful Mind 4. Samacittavagga

2.32 - AN 2.32


32
 32
“Asappurisabhūmiñca vo, bhikkhave, desessāmi sappurisabhūmiñca.
 “monks, I will teach you the level of the bad person and the level of the good person.
Taṃ suṇātha, sādhukaṃ manasi karotha. bhāsissāmī”ti.
 Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
 “Yes, sir,” they replied.
Bhagavā etadavoca:
 The Buddha said this:
“Katamā ca, bhikkhave, asappurisabhūmi?
 “What is the level of the bad person?
Asappuriso, bhikkhave, akataññū hoti akatavedī.
 The bad person is ungrateful and thankless,
Asabbhi hetaṃ, bhikkhave, upaññātaṃ yadidaṃ akataññutā akataveditā.
 for the wicked only know how to be ungrateful and thankless.
Kevalā esā, bhikkhave, asappurisabhūmi yadidaṃ akataññutā akataveditā. ()
 It is totally the level of a bad person to be ungrateful and thankless.
Sappuriso ca kho, bhikkhave, kataññū hoti katavedī.
 The good person is grateful and thankful,
Sabbhi hetaṃ, bhikkhave, upaññātaṃ yadidaṃ kataññutā kataveditā.
 for the virtuous only know how to be grateful and thankful.
Kevalā esā, bhikkhave, sappurisabhūmi yadidaṃ kataññutā kataveditā”ti.
 It is totally the level of a good person to be grateful and thankful.”

2.33 - 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.
Taṃ kissa hetu?
 Why is that?
Bahukārā, bhikkhave, mātāpitaro puttānaṃ āpādakā posakā imassa lokassa dassetāro.
 Parents are very helpful to their children, they raise them, nurture them, and show them the world.
Yo ca kho, bhikkhave, mātāpitaro assaddhe saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīle sīlasampadāya samādapeti niveseti patiṭṭhāpeti, maccharī cāgasampadāya samādapeti niveseti patiṭṭhāpeti, duppaññe paññāsampadāya samādapeti niveseti patiṭṭhāpeti, ettāvatā kho, bhikkhave, mātāpitūnaṃ katañca hoti paṭikatañcā”ti.
 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.”

2.34 - AN 2.34


34
 34
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ … pe … ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:
 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?”
“Akiriyaṃ kho ahaṃ, brāhmaṇa, vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa, anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi.
 “I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things.
Kiriyañca kho ahaṃ, brāhmaṇa, vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṃ kusalānaṃ dhammānaṃ kiriyaṃ vadāmi.
 I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things.
Evaṃ kho ahaṃ, brāhmaṇa, kiriyavādī ca akiriyavādī cā”ti.
 This is the kind of action and inaction that I teach.”
“Abhikkantaṃ, bho gotama … pe … upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
 “Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

2.35 - AN 2.35


35
 35
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho anāthapiṇḍiko gahapati bhagavantaṃ etadavoca:
 Then the householder Anāthapiṇḍika went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“kati nu kho, bhante, loke dakkhiṇeyyā, kattha ca dānaṃ dātabban”ti?
 “How many kinds of people in the world are worthy of a teacher’s offering? And where should a gift be given?”
“Dve kho, gahapati, loke dakkhiṇeyyā—
 “Householder, there are two kinds of people in the world who are worthy of a teacher’s offering:
sekho ca asekho ca.
 the trainee and the master.
Ime kho, gahapati, dve loke dakkhiṇeyyā, ettha ca dānaṃ dātabban”ti.
 These are two kinds of people in the world who are worthy of a teacher’s offering, and that’s where you should give a gift.”
Idamavoca bhagavā.
 That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
 Then the Holy One, the Teacher, went on to say:
“Sekho asekho ca imasmiṃ loke,
 “In this world, the trainee and the master,
Āhuneyyā yajamānānaṃ honti;
 are worthy of the offerings of those who sponsor sacrifices.
Te ujjubhūtā kāyena,
 They are upright in body,
Vācāya uda cetasā;
 speech, and mind.
Khettaṃ taṃ yajamānānaṃ,
 This is the field for sponsors of sacrifice—
Ettha dinnaṃ mahapphalan”ti.
 what’s given here is very fruitful.”

2.36 - AN 2.36


36
 36
Evaṃ me sutaṃ—​
 So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā sāriputto sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.
 Now at that time Venerable Sāriputta was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
 There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.
 “Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.
 “Reverend,” they replied.
Āyasmā sāriputto etadavoca:
 Sāriputta said this:
“ajjhattasaṃyojanañca, āvuso, puggalaṃ desessāmi bahiddhāsaṃyojanañca.
 “I will teach you about a person fettered internally and one fettered externally.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
 Listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.
 “Yes, reverend,” they replied.
Āyasmā sāriputto etadavoca:
 Sāriputta said this:
“Katamo cāvuso, ajjhattasaṃyojano puggalo?
 “Who is a person fettered internally?
Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
 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.
Ayaṃ vuccati, āvuso, ajjhattasaṃyojano puggalo āgāmī hoti, āgantā itthattaṃ.
 This is called a person who is fettered internally, a returner, who comes back to this state of existence.
Katamo cāvuso, bahiddhāsaṃyojano puggalo?
 Who is a person fettered externally?
Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
 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.
Ayaṃ vuccatāvuso, bahiddhāsaṃyojano puggalo anāgāmī hoti, anāgantā itthattaṃ.
 This is called a person who is fettered externally, a non-returner, who does not come back to this state of existence.
Puna caparaṃ, āvuso, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.
 Furthermore, a monk is ethical … they keep the rules they’ve undertaken.
So kāmānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
 They simply practice for disenchantment, dispassion, and cessation regarding sensual pleasures.
So bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
 They simply practice for disenchantment, dispassion, and cessation regarding future lives.
So taṇhākkhayāya paṭipanno hoti.
 They practice for the ending of craving.
So lobhakkhayāya paṭipanno hoti.
 They practice for the ending of greed.
So kāyassa bhedā paraṃ maraṇā aññataraṃ devanikāyaṃ upapajjati.
 When their body breaks up, after death, they are reborn in one of the orders of gods.
So tato cuto anāgāmī hoti, anāgantā itthattaṃ.
 When they pass away from there, they are non-returners, not coming back to this state of existence.
Ayaṃ vuccatāvuso, bahiddhāsaṃyojano puggalo anāgāmī hoti, anāgantā itthattan”ti.
 This is called a person who is fettered externally, a non-returner, who does not come back to this state of existence.”
Atha kho sambahulā samacittā devatā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā devatā bhagavantaṃ etadavocuṃ:
 Then several peaceful-minded deities went up to the Buddha, bowed, stood to one side, and said to the Buddha:
“eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṃ ajjhattasaṃyojanañca puggalaṃ deseti bahiddhāsaṃyojanañca.
 “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.
Haṭṭhā, bhante, parisā.
 The assembly is overjoyed!
Sādhu, bhante, bhagavā yenāyasmā sāriputto tenupasaṅkamatu anukampaṃ upādāyā”ti.
 Sir, please go to Venerable Sāriputta out of compassion.”
Adhivāsesi bhagavā tuṇhībhāvena.
 The Buddha consented in silence.
Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi.
 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.
Nisīdi bhagavā paññatte āsane.
 He sat on the seat spread out.
Āyasmāpi kho sāriputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
 Sāriputta bowed to the Buddha and sat down to one side.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca:
 The Buddha said to him:
“Idha, sāriputta, sambahulā samacittā devatā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, sāriputta, tā devatā maṃ etadavocuṃ:
 “Just now, Sāriputta, several peaceful-minded deities came up to me, bowed, and stood to one side. Those deities said to me:
‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṃ ajjhattasaṃyojanañca puggalaṃ deseti bahiddhāsaṃyojanañca.
 ‘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.
Haṭṭhā, bhante, parisā.
 The assembly is overjoyed!
Sādhu, bhante, bhagavā yena āyasmā sāriputto tenupasaṅkamatu anukampaṃ upādāyā’ti.
 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.’
Evañhi vo, sāriputta, sikkhitabbaṃ.
 That’s how you should train.
‘Santindriyānañhi vo, sāriputta, santamānasānaṃ santaṃyeva kāyakammaṃ bhavissati santaṃ vacīkammaṃ santaṃ manokammaṃ.
 When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking:
Santaṃyeva upahāraṃ upaharissāma sabrahmacārīsū’ti.
 ‘We shall present the gift of peace to our spiritual companions.’
‘Evañhi vo, sāriputta, sikkhitabbaṃ.
 That’s how you should train.
Anassuṃ kho, sāriputta, aññatitthiyā paribbājakā ye imaṃ dhammapariyāyaṃ nāssosun’”ti.
 Those wanderers who follow other paths, Sāriputta, who have not heard this exposition of the Dharma are lost.”

2.37 - AN 2.37


37
 37
Evaṃ me sutaṃ—​
 So I have heard.
ekaṃ samayaṃ āyasmā mahākaccāno varaṇāyaṃ viharati bhaddasāritīre.
 At one time Venerable Mahākaccāna was staying at Varaṇā, on the bank of the Kaddama Lake.
Atha kho ārāmadaṇḍo brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodi.
 Then the brahmin Ārāmadaṇḍa went up to Mahākaccāna, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ārāmadaṇḍo brāhmaṇo āyasmantaṃ mahākaccānaṃ etadavoca:
 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?”
“Kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī”ti.
 “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.”
“Ko pana, bho kaccāna, hetu ko paccayo yena samaṇāpi samaṇehi vivadantī”ti?
 “What is the cause, Master Kaccāna, what is the reason why ascetics fight with ascetics?”
“Diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, samaṇāpi samaṇehi vivadantī”ti.
 “It is because of their insistence on views, their attachment, greed, and obsession, that ascetics fight with ascetics.”
“Atthi pana, bho kaccāna, koci lokasmiṃ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto”ti?
 “Master Kaccāna, is there anyone in the world who has gone beyond the insistence on sensual desire and the insistence on views?”
“Atthi, brāhmaṇa, lokasmiṃ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto”ti.
 “There is, brahmin.”
“Ko pana so, bho kaccāna, lokasmiṃ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto”ti?
 “Who in the world has gone beyond the insistence on sensual desire and the insistence on views?”
“Atthi, brāhmaṇa, puratthimesu janapadesu sāvatthī nāma nagaraṃ.
 “In the eastern lands there is a city called Sāvatthī.
Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho.
 There the Blessed One is now staying, the perfected one, the fully awakened Buddha.
So hi, brāhmaṇa, bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto”ti.
 He, brahmin, has gone beyond the insistence on sensual desire and the insistence on views.”
Evaṃ vutte, ārāmadaṇḍo brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi:
 When this was said, the brahmin Ārāmadaṇḍa 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.
“Abhikkantaṃ, bho kaccāna, abhikkantaṃ, bho kaccāna.
 Excellent, Master Kaccāna! Excellent!
Seyyathāpi, bho kaccāna, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya; andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā kaccānena anekapariyāyena dhammo pakāsito.
 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.
Esāhaṃ, bho kaccāna, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
 I go for refuge to Master Gotama, to the Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
 From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.”

2.38 - AN 2.38


38
 38
Ekaṃ samayaṃ āyasmā mahākaccāno madhurāyaṃ viharati gundāvane.
 At one time Venerable Mahākaccāna was staying near Madhurā, in Gunda’s Grove.
Atha kho kandarāyano brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ … pe … ekamantaṃ nisinno kho kandarāyano brāhmaṇo āyasmantaṃ mahākaccānaṃ etadavoca:
 Then the brahmin Kandarāyana went up to Mahākaccāna, and exchanged greetings with him … He sat down to one side and said to Mahākaccāna:
“sutaṃ metaṃ, bho kaccāna, ‘na samaṇo kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti.
 “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.
Vuddho cepi, brāhmaṇa, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā, so ca kāme paribhuñjati kāmamajjhāvasati kāmapariḷāhena pariḍayhati kāmavitakkehi khajjati kāmapariyesanāya ussuko.
 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,
Atha kho so bālo na therotveva saṅkhyaṃ gacchati.
 they are reckoned as a child, not a senior.
Daharo cepi, brāhmaṇa, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.
 If a youth, young, black-haired, blessed with youth, in the prime of life,
So ca na kāme paribhuñjati na kāmamajjhāvasati, na kāmapariḷāhena pariḍayhati, na kāmavitakkehi khajjati, na kāmapariyesanāya ussuko.
 does not dwell in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more,
Atha kho so paṇḍito therotveva saṅkhyaṃ gacchatī”ti.
 they are reckoned as astute, a senior.”
Evaṃ vutte, kandarāyano brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā daharānaṃ sataṃ bhikkhūnaṃ pāde sirasā vandati:
 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;
Daharā mayaṃ, daharabhūmiyaṃ ṭhitā”ti.
 we are youths, at the stage of youth.
“Abhikkantaṃ, bho kaccāna … pe … upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
 Excellent, Master Kaccāna! … From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.”

2.39 - AN 2.39


39
 39
“Yasmiṃ, bhikkhave, samaye corā balavanto honti, rājāno tasmiṃ samaye dubbalā honti.
 “At a time when bandits are strong, kings are weak.
Tasmiṃ, bhikkhave, samaye rañño na phāsu hoti atiyātuṃ vā niyyātuṃ vā paccantime vā janapade anusaññātuṃ.
 Then the king is not at ease when going out or coming back or when touring the provinces.
Brāhmaṇagahapatikānampi tasmiṃ samaye na phāsu hoti atiyātuṃ vā niyyātuṃ vā bāhirāni vā kammantāni paṭivekkhituṃ.
 The brahmins and householders, likewise, are not at ease when going out or coming back, or when inspecting their business activities.
Evamevaṃ kho, bhikkhave, yasmiṃ samaye pāpabhikkhū balavanto honti, pesalā bhikkhū tasmiṃ samaye dubbalā honti.
 In the same way, at a time when bad monks are strong, good-hearted monks are weak.
Tasmiṃ, bhikkhave, samaye pesalā bhikkhū tuṇhībhūtā tuṇhībhūtāva saṃghamajjhe saṅkasāyanti paccantime vā janapade acchanti.
 Then the good-hearted monks continually adhere to silence in the midst of the Saṅgha, or they stay in the borderlands.
Tayidaṃ, bhikkhave, hoti bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.
 This is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans.
Yasmiṃ, bhikkhave, samaye rājāno balavanto honti, corā tasmiṃ samaye dubbalā honti.
 At a time when kings are strong, bandits are weak.
Tasmiṃ, bhikkhave, samaye rañño phāsu hoti atiyātuṃ vā niyyātuṃ vā paccantime vā janapade anusaññātuṃ.
 Then the king is at ease when going out or coming back or when inspecting the provinces.
Brāhmaṇagahapatikānampi tasmiṃ samaye phāsu hoti atiyātuṃ vā niyyātuṃ vā bāhirāni vā kammantāni paṭivekkhituṃ.
 The brahmins and householders, likewise, are at ease when going out or coming back, or when inspecting their business activities.
Evamevaṃ kho, bhikkhave, yasmiṃ samaye pesalā bhikkhū balavanto honti, pāpabhikkhū tasmiṃ samaye dubbalā honti.
 In the same way, at a time when good-hearted monks are strong, bad monks are weak.
Tasmiṃ, bhikkhave, samaye pāpabhikkhū tuṇhībhūtā tuṇhībhūtāva saṃghamajjhe saṅkasāyanti, yena vā pana tena pakkamanti.
 Then the bad monks continually adhere to silence in the midst of the Saṅgha, or they leave for some place or other.
Tayidaṃ, bhikkhave, hoti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.
 This is for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”

2.40 - AN 2.40


40
 40
“Dvinnāhaṃ, bhikkhave, micchāpaṭipattiṃ na vaṇṇemi, gihissa vā pabbajitassa vā.
 “monks, I don’t praise wrong practice for these two, for laypeople and renunciates.
Gihī vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.
 Because of wrong practice, neither laypeople nor renunciates succeed in completing the procedure of the skillful teaching.
Dvinnāhaṃ, bhikkhave, sammāpaṭipattiṃ vaṇṇemi, gihissa vā pabbajitassa vā.
 I praise right practice for these two, for laypeople and renunciates.
Gihī vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalan”ti.
 Because of right practice, both laypeople and renunciates succeed in completing the procedure of the skillful teaching.”

2.41 - AN 2.41


41
 41
“Ye te, bhikkhave, bhikkhū duggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca paṭibāhanti te, bhikkhave, bhikkhū bahujanāhitāya paṭipannā bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.
 “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.
Ye te, bhikkhave, bhikkhū suggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca anulomenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.
 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.”

2..5.. - AN 2 vagga 5. Assemblies 5. Parisavagga


42
 42
“Dvemā, bhikkhave, parisā.
 “There are, monks, 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, yassaṃ parisāyaṃ bhikkhū uddhatā honti unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā.
 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.
Ayaṃ vuccati, bhikkhave, uttānā parisā.
 This is called a shallow assembly.
Katamā ca, bhikkhave, gambhīrā parisā?
 And what is a deep assembly?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū anuddhatā honti anunnaḷā acapalā amukharā avikiṇṇavācā upaṭṭhitassatī sampajānā samāhitā ekaggacittā saṃvutindriyā.
 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.
Ayaṃ vuccati, bhikkhave, gambhīrā parisā.
 This is called a deep assembly.
Imā kho, bhikkhave, dve parisā.
 These are the two assemblies.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ gambhīrā parisā”ti.
 The better of these two assemblies is the deep assembly.”

2.43 - AN 2.43


43
 43
“Dvemā, bhikkhave, parisā.
 “There are, monks, 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, yassaṃ parisāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.
 An assembly where the monks argue, quarrel, and fight, continually wounding each other with barbed words.
Ayaṃ vuccati, bhikkhave, vaggā parisā.
 This is called a divided assembly.
Katamā ca, bhikkhave, samaggā parisā?
 And what is a harmonious assembly?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti.
 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.
Ayaṃ vuccati, bhikkhave, samaggā parisā.
 This is called a harmonious assembly.
Imā kho, bhikkhave, dve parisā.
 These are the two assemblies.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ samaggā parisā”ti.
 The better of these two assemblies is the harmonious assembly.”

2.44 - AN 2.44


44
 44
“Dvemā, bhikkhave, parisā.
 “There are, monks, 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, yassaṃ parisāyaṃ therā bhikkhū bāhulikā honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
 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.
Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati.
 Those who come after follow their example.
Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṃ 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.
Ayaṃ 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, yassaṃ parisāyaṃ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
 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.
Ayaṃ vuccati, bhikkhave, aggavatī parisā.
 This is called an assembly of the best.
Imā kho, bhikkhave, dve parisā.
 These are the two assemblies.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ aggavatī parisā”ti.
 The better of these two assemblies is the assembly of the best.”

2.45 - AN 2.45


45
 45
“Dvemā, bhikkhave, parisā.
 “There are, monks, 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, yassaṃ parisāyaṃ bhikkhū ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti.
 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’.
Ayaṃ vuccati, bhikkhave, anariyā parisā.
 This is called an ignoble assembly.
Katamā ca, bhikkhave, ariyā parisā?
 And what is a noble assembly?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānanti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānanti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti.
 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’.
Ayaṃ vuccati, bhikkhave, ariyā parisā.
 This is called a noble assembly.
Imā kho, bhikkhave, dve parisā.
 These are the two assemblies.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ ariyā parisā”ti.
 The better of these two assemblies is the noble assembly.”

2.46 - AN 2.46


46
 46
“Dvemā, bhikkhave, parisā.
 “There are, monks, 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, yassaṃ parisāyaṃ bhikkhū chandāgatiṃ gacchanti, dosāgatiṃ gacchanti, mohāgatiṃ gacchanti, bhayāgatiṃ gacchanti.
 An assembly where the monks make decisions prejudiced by favoritism, hostility, stupidity, and cowardice.
Ayaṃ 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, yassaṃ parisāyaṃ bhikkhū na chandāgatiṃ gacchanti, na dosāgatiṃ gacchanti, na mohāgatiṃ gacchanti, na bhayāgatiṃ gacchanti.
 An assembly where the monks make decisions unprejudiced by favoritism, hostility, stupidity, and cowardice.
Ayaṃ vuccati, bhikkhave, parisāmaṇḍo.
 This is called an assembly of the cream.
Imā kho, bhikkhave, dve parisā.
 These are the two assemblies.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ parisāmaṇḍo”ti.
 The better of these two assemblies is the assembly of the cream.”

2.47 - AN 2.47


47
 47
“Dvemā, bhikkhave, parisā.
 “There are, monks, 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, 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.
Ayaṃ 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.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ paṭipucchāvinītā parisā nookkācitavinītā”ti.
 The better of these two assemblies is the assembly educated in questioning, not in fancy talk.”

2.48 - AN 2.48


48
 48
“Dvemā, bhikkhave, parisā.
 “There are, monks, these two assemblies.
Katamā dve?
 What two?
Āmisagaru parisā no saddhammagaru, saddhammagaru parisā no āmisagaru.
 An assembly that values material things, not the true Dharma, and an assembly that values the true Dharma, not material things.
Katamā ca, bhikkhave, āmisagaru parisā no saddhammagaru?
 And what is an assembly that values material things, not the true Dharma?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū gihīnaṃ odātavasanānaṃ sammukhā aññamaññassa vaṇṇaṃ bhāsanti:
 It is an assembly where the monks 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 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?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū gihīnaṃ odātavasanānaṃ sammukhā aññamaññassa vaṇṇaṃ na bhāsanti:
 It is an assembly where the monks 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 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.
Ayaṃ vuccati, bhikkhave, saddhammagaru parisā noāmisagaru.
 This is called an assembly that values the true Dharma, not material things.
Imā kho, bhikkhave, dve parisā.
 These are the two assemblies.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ saddhammagaru parisā noāmisagarū”ti.
 The better of these two assemblies is the assembly that values the true Dharma, not material things.”

2.49 - AN 2.49


49
 49
“Dvemā, bhikkhave, parisā.
 “There are, monks, 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, yassaṃ parisāyaṃ 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 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.
Ayaṃ vuccati, bhikkhave, visamā parisā. ()
 This is called an unjust assembly.
Katamā ca, bhikkhave, samā parisā?
 And what is a just assembly?
Idha, bhikkhave, yassaṃ parisāyaṃ 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 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.
Ayaṃ vuccati, bhikkhave, samā parisā. ()
 This is called a just assembly.
Imā kho, bhikkhave, dve parisā.
 These are the two assemblies.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ samā parisā”ti.
 The better of these two assemblies is the just assembly.”

2.50 - AN 2.50


50
 50
“Dvemā, bhikkhave, parisā.
 “There are, monks, these two assemblies.
Katamā dve?
 What two?
Adhammikā ca parisā dhammikā ca parisā … pe … imā kho, bhikkhave, dve parisā.
 An non-Dharmic assembly and a Dharmic assembly …
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ dhammikā parisā”ti.
 The better of these two assemblies is the Dharmic assembly.”

2.51 - AN 2.51


51
 51
“Dvemā, bhikkhave, parisā.
 “There are, monks, these two assemblies.
Katamā dve?
 What two?
Adhammavādinī ca parisā dhammavādinī ca parisā.
 An assembly with non-Dharmic speech, and an assembly with Dharmic speech.
Katamā ca, bhikkhave, adhammavādinī parisā?
 And what is an assembly with non-Dharmic speech?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū adhikaraṇaṃ ādiyanti dhammikaṃ vā adhammikaṃ vā.
 It is an assembly where the monks take up disciplinary issues, whether legitimate or not.
Te taṃ adhikaraṇaṃ ādiyitvā na ceva aññamaññaṃ saññāpenti na ca saññattiṃ upagacchanti, na ca nijjhāpenti na ca nijjhattiṃ 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 adhikaraṇaṃ 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 saccaṃ moghamaññan’ti.
 ‘This is the only truth, other ideas are stupid.’
Ayaṃ vuccati, bhikkhave, adhammavādinī parisā.
 This is called an assembly with non-Dharmic speech.
Katamā ca, bhikkhave, dhammavādinī parisā?
 And what is an assembly with Dharmic speech?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū adhikaraṇaṃ ādiyanti dhammikaṃ vā adhammikaṃ vā.
 It is an assembly where the monks take up disciplinary issues, whether legitimate or not.
Te taṃ adhikaraṇaṃ ādiyitvā aññamaññaṃ 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 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:
‘idameva saccaṃ moghamaññan’ti.
 ‘This is the only truth, other ideas are stupid.’
Ayaṃ vuccati, bhikkhave, dhammavādinī parisā.
 This is called an assembly with Dharmic speech.
Imā kho, bhikkhave, dve parisā.
 These are the two assemblies.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ dhammavādinī parisā”ti.
 The better of these two assemblies is the assembly with Dharmic speech.”

2..6.. - AN 2 vagga 6. Persons


6. Puggalavagga
 6. Persons

2.52 - AN 2.52



52
 52
“Dveme, bhikkhave, puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.
 “Two people, monks, arise in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Katame dve?
 What two?
Tathāgato ca arahaṃ sammāsambuddho, rājā ca cakkavattī.
 The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch.
Ime kho, bhikkhave, dve puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.
 These two people arise in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”

2.53 - AN 2.53


53
 53
“Dveme, bhikkhave, puggalā loke uppajjamānā uppajjanti acchariyamanussā.
 “Two people, monks, arise in the world who are incredible human beings.
Katame dve?
 What two?
Tathāgato ca arahaṃ sammāsambuddho, rājā ca cakkavattī.
 The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch.
Ime kho, bhikkhave, dve puggalā loke uppajjamānā uppajjanti acchariyamanussā”ti.
 These are the two people who arise in the world who are incredible human beings.”

2.54 - AN 2.54


54
 54
“Dvinnaṃ, bhikkhave, puggalānaṃ kālakiriyā bahuno janassa anutappā hoti.
 “There are two people, monks, whose death is regretted by many people.
Katamesaṃ dvinnaṃ?
 What two?
Tathāgatassa ca arahato sammāsambuddhassa, rañño ca cakkavattissa.
 The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch.
Imesaṃ kho, bhikkhave, dvinnaṃ puggalānaṃ kālakiriyā bahuno janassa anutappā hotī”ti.
 These are the two people, monks, whose death is regretted by many people.”

2.55 - AN 2.55


55
 55
“Dveme, bhikkhave, thūpārahā.
 “monks, these two are worthy of a monument.
Katame dve?
 What two?
Tathāgato ca arahaṃ sammāsambuddho, rājā ca cakkavattī.
 The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch.
Ime kho, bhikkhave, dve thūpārahā”ti.
 These are the two who are worthy of a monument.”

2.56 - AN 2.56


56
 56
“Dveme, bhikkhave, buddhā.
 “monks, there are two kinds of Buddhas.
Katame dve?
 What two?
Tathāgato ca arahaṃ sammāsambuddho, paccekabuddho ca.
 The Realized One, the perfected one, the fully awakened Buddha; and the Buddha awakened for themselves.
Ime kho, bhikkhave, dve buddhā”ti.
 These are the two kinds of Buddhas.”

2.57 - AN 2.57


57
 57
“Dveme, bhikkhave, asaniyā phalantiyā na santasanti.
 “These two, monks, are not startled by a crack of thunder.
Katame dve?
 What two?
Bhikkhu ca khīṇāsavo, hatthājānīyo ca.
 A monk who has ended defilements; and a thoroughbred elephant.
Ime kho, bhikkhave, dve asaniyā phalantiyā na santasantī”ti.
 These are the two who are not startled by a crack of thunder.”

2.58 - AN 2.58


58
 58
“Dveme, bhikkhave, asaniyā phalantiyā na santasanti.
 “These two, monks, are not startled by a crack of thunder.
Katame dve?
 What two?
Bhikkhu ca khīṇāsavo, assājānīyo ca.
 A monk who has ended defilements; and a thoroughbred horse.
Ime kho, bhikkhave, dve asaniyā phalantiyā na santasantī”ti.
 These are the two who are not startled by a crack of thunder.”

2.59 - AN 2.59


59
 59
“Dveme, bhikkhave, asaniyā phalantiyā na santasanti.
 “These two, monks, are not startled by a crack of thunder.
Katame dve?
 What two?
Bhikkhu ca khīṇāsavo, sīho ca migarājā.
 A monk who has ended defilements; and a lion, king of beasts.
Ime kho, bhikkhave, dve asaniyā phalantiyā na santasantī”ti.
 These are the two who are not startled by a crack of thunder.”

2.60 - AN 2.60


60
 60
“Dveme, bhikkhave, atthavase sampassamānā kiṃpurisā mānusiṃ vācaṃ na bhāsanti.
 “Fauns see two reasons not to use human speech.
Katame dve?
 What two?
Mā ca musā bhaṇimhā, mā ca paraṃ abhūtena abbhācikkhimhāti.
 Thinking: ‘May we not lie, and may we not misrepresent others with falsehoods.’
Ime kho, bhikkhave, dve atthavase sampassamānā kiṃpurisā mānusiṃ vācaṃ na bhāsantī”ti.
 Fauns see two reasons not to use human speech.”

2.61 - AN 2.61


61
 61
“Dvinnaṃ dhammānaṃ, bhikkhave, atitto appaṭivāno mātugāmo kālaṃ karoti.
 “monks, females die without getting enough of two dharmas.
Katamesaṃ dvinnaṃ?
 What two?
Methunasamāpattiyā ca vijāyanassa ca.
 Sexual intercourse and giving birth.
Imesaṃ kho, bhikkhave, dvinnaṃ dhammānaṃ atitto appaṭivāno mātugāmo kālaṃ karotī”ti.
 Females die without getting enough of these two dharmas.”

2.62 - AN 2.62


62
 62
“Asantasannivāsañca vo, bhikkhave, desessāmi santasannivāsañca.
 “monks, I will teach you about living with bad people and living with good people.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
 Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
 “Yes, sir,” they replied.
Bhagavā etadavoca:
 The Buddha said this:
“Kathañca, bhikkhave, asantasannivāso hoti, kathañca asanto sannivasanti?
 “What is it like living with bad people? How do bad people live together?
Idha, bhikkhave, therassa bhikkhuno evaṃ hoti:
 It’s when a senior monk thinks:
‘theropi maṃ na vadeyya, majjhimopi maṃ na vadeyya, navopi maṃ na vadeyya;
 ‘No monk, whether senior, middle, or junior, should admonish me;
therampāhaṃ na vadeyyaṃ, majjhimampāhaṃ na vadeyyaṃ, navampāhaṃ na vadeyyaṃ.
 and I shouldn’t admonish any monk, whether senior, middle, or junior.
Thero cepi maṃ vadeyya ahitānukampī maṃ vadeyya no hitānukampī, noti naṃ vadeyyaṃ viheṭheyyaṃ passampissa nappaṭikareyyaṃ.
 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.’
Majjhimo cepi maṃ vadeyya … pe … navo cepi maṃ vadeyya, ahitānukampī maṃ vadeyya no hitānukampī, noti naṃ vadeyyaṃ viheṭheyyaṃ passampissa nappaṭikareyyaṃ’.
Majjhimassapi bhikkhuno evaṃ hoti … pe … navassapi bhikkhuno evaṃ hoti:
 And a middle or a junior monk also thinks:
‘theropi maṃ na vadeyya, majjhimopi maṃ na vadeyya, navopi maṃ na vadeyya;
 ‘No monk, whether senior, middle, or junior, should admonish me;
therampāhaṃ na vadeyyaṃ, majjhimampāhaṃ na vadeyyaṃ, navampāhaṃ na vadeyyaṃ.
 and I shouldn’t admonish any monk, whether senior, middle, or junior.
Thero cepi maṃ vadeyya ahitānukampī maṃ vadeyya no hitānukampī noti naṃ vadeyyaṃ viheṭheyyaṃ passampissa nappaṭikareyyaṃ.
 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.’
Majjhimo cepi maṃ vadeyya … navo cepi maṃ vadeyya ahitānukampī maṃ vadeyya no hitānukampī, noti naṃ vadeyyaṃ viheṭheyyaṃ passampissa nappaṭikareyyaṃ’.
Evaṃ kho, bhikkhave, asantasannivāso hoti, evañca asanto sannivasanti.
 That’s what it’s like living with bad people; that’s how bad people live together.
Kathañca, bhikkhave, santasannivāso hoti, kathañca santo sannivasanti?
 What is it like living with good people? How do good people live together?
Idha, bhikkhave, therassa bhikkhuno evaṃ hoti:
 It’s when a senior monk thinks:
‘theropi maṃ vadeyya, majjhimopi maṃ vadeyya, navopi maṃ vadeyya;
 ‘Any monk, whether senior, middle, or junior, should admonish me;
therampāhaṃ vadeyyaṃ, majjhimampāhaṃ vadeyyaṃ, navampāhaṃ vadeyyaṃ.
 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’.
Majjhimassapi bhikkhuno evaṃ hoti … pe … navassapi bhikkhuno evaṃ hoti:
 And a middle or a junior monk also thinks:
‘theropi maṃ vadeyya, majjhimopi maṃ vadeyya, navopi maṃ vadeyya;
 ‘Any monk, whether senior, middle, or junior, may admonish me;
therampāhaṃ vadeyyaṃ, majjhimampāhaṃ vadeyyaṃ, navampāhaṃ vadeyyaṃ.
 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’.
Evaṃ kho, bhikkhave, santasannivāso hoti, evañca santo sannivasantī”ti.
 That’s what it’s like living with good people; that’s how good people live together.”

2.63 - AN 2.63


63
 63
“Yasmiṃ, bhikkhave, adhikaraṇe ubhato vacīsaṃsāro diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi ajjhattaṃ avūpasantaṃ hoti, tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ:
 “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.
Yasmiñca kho, bhikkhave, adhikaraṇe ubhato vacīsaṃsāro diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi ajjhattaṃ suvūpasantaṃ hoti, tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ:
 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.”

2..7.. - AN 2 vagga 7. Happiness


7. Sukhavagga
 7. Happiness

2.64 - AN 2.64


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.
Imāni kho, bhikkhave, dve sukhāni.
 These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ pabbajitasukhan”ti.
 The better of these two kinds of happiness is the happiness of renunciates.”

2.65 - AN 2.65


65
 65
“Dvemāni, bhikkhave, sukhāni.
 “There are, monks, these two kinds of happiness.
Katamāni dve?
 What two?
Kāmasukhañca nekkhammasukhañca.
 Sensual happiness and the happiness of renunciation.
Imāni kho, bhikkhave, dve sukhāni.
 These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nekkhammasukhan”ti.
 The better of these two kinds of happiness is the happiness of renunciation.”

2.66 - AN 2.66


66
 66
“Dvemāni, bhikkhave, sukhāni.
 “There are, monks, these two kinds of happiness.
Katamāni dve?
 What two?
Upadhisukhañca nirupadhisukhañca.
 The happiness of attachments, and the happiness of no attachments.
Imāni kho, bhikkhave, dve sukhāni.
 These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nirupadhisukhan”ti.
 The better of these two kinds of happiness is the happiness of no attachments.”

2.67 - AN 2.67


67
 67
“Dvemāni, bhikkhave, sukhāni.
 “There are, monks, these two kinds of happiness.
Katamāni dve?
 What two?
Sāsavasukhañca anāsavasukhañca.
 The happiness of defilements and the happiness of no defilements.
Imāni kho, bhikkhave, dve sukhāni.
 These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ anāsavasukhan”ti.
 The better of these two kinds of happiness is the happiness of no defilements.”

2.68 - AN 2.68


68
 68
“Dvemāni, bhikkhave, sukhāni.
 “There are, monks, these two kinds of happiness.
Katamāni dve?
 What two?
Sāmisañca sukhaṃ nirāmisañca sukhaṃ.
 Carnal happiness and spiritual happiness.
Imāni kho, bhikkhave, dve sukhāni.
 These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nirāmisaṃ sukhan”ti.
 The better of these two kinds of happiness is spiritual happiness.”

2.69 - AN 2.69


69
 69
“Dvemāni, bhikkhave, sukhāni.
 “There are, monks, these two kinds of happiness.
Katamāni dve?
 What two?
Ariyasukhañca anariyasukhañca.
 Noble happiness and ignoble happiness.
Imāni kho, bhikkhave, dve sukhāni.
 These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ ariyasukhan”ti.
 The better of these two kinds of happiness is noble happiness.”

2.70 - AN 2.70


70
 70
“Dvemāni, bhikkhave, sukhāni.
 “There are, monks, these two kinds of happiness.
Katamāni dve?
 What two?
Kāyikañca sukhaṃ cetasikañca sukhaṃ.
 Physical happiness and mental happiness.
Imāni kho, bhikkhave, dve sukhāni.
 These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ cetasikaṃ sukhan”ti.
 The better of these two kinds of happiness is mental happiness.”

2.71 - AN 2.71


71
 71
“Dvemāni, bhikkhave, sukhāni.
 “There are, monks, these two kinds of happiness.
Katamāni dve?
 What two?
Sappītikañca sukhaṃ nippītikañca sukhaṃ.
 Happiness with rapture and happiness free of rapture.
Imāni kho, bhikkhave, dve sukhāni.
 These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nippītikaṃ sukhan”ti.
 The better of these two kinds of happiness is happiness free of rapture.”

2.72 - AN 2.72


72
 72
“Dvemāni, bhikkhave, sukhāni.
 “There are, monks, these two kinds of happiness.
Katamāni dve?
 What two?
Sātasukhañca upekkhāsukhañca.
 The happiness of pleasure and the happiness of equanimity.
Imāni kho, bhikkhave, dve sukhāni.
 These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ upekkhāsukhan”ti.
 The better of these two kinds of happiness is the happiness of equanimity.”

2.73 - AN 2.73


73
 73
“Dvemāni, bhikkhave, sukhāni.
 “There are, monks, these two kinds of happiness.
Katamāni dve?
 What two?
Samādhisukhañca asamādhisukhañca.
 The happiness of undistractible-lucidity and the happiness without undistractible-lucidity.
Imāni kho, bhikkhave, dve sukhāni.
 These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ samādhisukhan”ti.
 The better of these two kinds of happiness is the happiness of undistractible-lucidity.”

2.74 - AN 2.74


74
 74
“Dvemāni, bhikkhave, sukhāni.
 “There are, monks, these two kinds of happiness.
Katamāni dve?
 What two?
Sappītikārammaṇañca sukhaṃ nippītikārammaṇañca sukhaṃ.
 Happiness that relies on rapture and happiness that relies on freedom from rapture.
Imāni kho, bhikkhave, dve sukhāni.
 These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nippītikārammaṇaṃ sukhan”ti.
 The better of these two kinds of happiness is happiness that relies on freedom from rapture.”

2.75 - AN 2.75


75
 75
“Dvemāni, bhikkhave, sukhāni.
 “There are, monks, these two kinds of happiness.
Katamāni dve?
 What two?
Sātārammaṇañca sukhaṃ upekkhārammaṇañca sukhaṃ.
 Happiness that relies on pleasure and happiness that relies on equanimity.
Imāni kho, bhikkhave, dve sukhāni.
 These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ upekkhārammaṇaṃ sukhan”ti.
 The better of these two kinds of happiness is happiness that relies on equanimity.”

2.76 - AN 2.76


76
 76
“Dvemāni, bhikkhave, sukhāni.
 “There are, monks, these two kinds of happiness.
Katamāni dve?
 What two?
Rūpārammaṇañca sukhaṃ arūpārammaṇañca sukhaṃ.
 Happiness that relies on form and happiness that relies on the formless.
Imāni kho, bhikkhave, dve sukhāni.
 These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ arūpārammaṇaṃ sukhan”ti.
 The better of these two kinds of happiness is happiness that relies on the formless.”

2..8.. - AN 2 vagga 8. With a Precursor


8. Sanimittavagga
 8. With a Precursor

2.77 - AN 2.77


77
 77
“Sanimittā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no animittā.
 “Bad, unskillful Dharmas, monks, arise with a precursor, not without a precursor.
Tasseva nimittassa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.
 By giving up that precursor, those bad, unskillful Dharmas do not occur.”

2.78 - AN 2.78


78
 78
“Sanidānā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no anidānā.
 “Bad, unskillful Dharmas, monks, arise with a source, not without a source.
Tasseva nidānassa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.
 By giving up that source, those bad, unskillful Dharmas do not occur.”

2.79 - AN 2.79


79
 79
“Sahetukā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no ahetukā.
 “Bad, unskillful Dharmas, monks, arise with a cause, not without a cause.
Tasseva hetussa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.
 By giving up that cause, those bad, unskillful Dharmas do not occur.”

2.80 - AN 2.80


80
 80
“Sasaṅkhārā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no asaṅkhārā.
 “Bad, unskillful Dharmas, monks, arise with conditions, not without conditions.
Tesaṃyeva saṅkhārānaṃ pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.
 By giving up those conditions, those bad, unskillful Dharmas do not occur.”

2.81 - AN 2.81


81
 81
“Sappaccayā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no appaccayā.
 “Bad, unskillful Dharmas, monks, arise with a reason, not without a reason.
Tasseva paccayassa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.
 By giving up that reason, those bad, unskillful Dharmas do not occur.”

2.82 - AN 2.82


82
 82
“Sarūpā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no arūpā.
 “Bad, unskillful Dharmas, monks, arise with form, not without form.
Tasseva rūpassa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.
 By giving up that form, those bad, unskillful Dharmas do not occur.”

2.83 - AN 2.83


83
 83
“Savedanā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no avedanā.
 “Bad, unskillful Dharmas, monks, arise with feeling, not without feeling.
Tassāyeva vedanāya pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.
 By giving up that feeling, those bad, unskillful Dharmas do not occur.”

2.84 - AN 2.84


84
 84
“Sasaññā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no asaññā.
 “Bad, unskillful Dharmas, monks, arise with perception, not without perception.
Tassāyeva saññāya pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.
 By giving up that perception, those bad, unskillful Dharmas do not occur.”

2.85 - AN 2.85


85
 85
“Saviññāṇā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no aviññāṇā.
 “Bad, unskillful Dharmas, monks, arise with consciousness, not without consciousness.
Tasseva viññāṇassa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.
 By giving up that consciousness, those bad, unskillful Dharmas do not occur.”

2.86 - AN 2.86


86
 86
“Saṅkhatārammaṇā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no asaṅkhatārammaṇā.
 “Bad, unskillful Dharmas, monks, arise with a conditioned basis, not without a conditioned basis.
Tasseva saṅkhatassa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.
 By giving up that conditioned basis, those bad, unskillful Dharmas do not occur.”

2..9.. - AN 2 vagga 9. Things


9. Dhammavagga
 9. dharma

2.87 - AN 2.87


87
 87
“Dveme, bhikkhave, dhammā.
 “There are, monks, these two dharmas.
Katame dve?
 What two?
Cetovimutti ca paññāvimutti ca.
 Freedom of heart and freedom by wisdom.
Ime kho, bhikkhave, dve dhammā”ti.
 These are the two dharmas.”

2.88 - AN 2.88


88
 88
“Dveme, bhikkhave, dhammā.
 “There are, monks, these two dharmas.
Katame dve?
 What two?
Paggāho ca avikkhepo ca.
 Making an effort, and not being scattered.
Ime kho, bhikkhave, dve dhammā”ti.
 These are the two dharmas.”

2.89 - AN 2.89


89
 89
“Dveme, bhikkhave, dhammā.
 “There are, monks, these two dharmas.
Katame dve?
 What two?
Nāmañca rūpañca.
 Name and form.
Ime kho, bhikkhave, dve dhammā”ti.
 These are the two dharmas.”

2.90 - AN 2.90


90
 90
“Dveme, bhikkhave, dhammā.
 “There are, monks, these two dharmas.
Katame dve?
 What two?
Vijjā ca vimutti ca.
 Knowledge and freedom.
Ime kho, bhikkhave, dve dhammā”ti.
 These are the two dharmas.”

2.91 - AN 2.91


91
 91
“Dveme, bhikkhave, dhammā.
 “There are, monks, these two dharmas.
Katame dve?
 What two?
Bhavadiṭṭhi ca vibhavadiṭṭhi ca.
 Views favoring continued existence and views favoring ending existence.
Ime kho, bhikkhave, dve dhammā”ti.
 These are the two dharmas.”

2.92 - AN 2.92


92
 92
“Dveme, bhikkhave, dhammā.
 “There are, monks, these two dharmas.
Katame dve?
 What two?
Ahirikañca anottappañca.
 Lack of conscience and prudence.
Ime kho, bhikkhave, dve dhammā”ti.
 These are the two dharmas.”

2.93 - AN 2.93


93
 93
“Dveme, bhikkhave, dhammā.
 “There are, monks, these two dharmas.
Katame dve?
 What two?
Hirī ca ottappañca.
 Conscience and prudence.
Ime kho, bhikkhave, dve dhammā”ti.
 These are the two dharmas.”

2.94 - AN 2.94


94
 94
“Dveme, bhikkhave, dhammā.
 “There are, monks, these two dharmas.
Katame dve?
 What two?
Dovacassatā ca pāpamittatā ca.
 Being hard to admonish and having bad friends.
Ime kho, bhikkhave, dve dhammā”ti.
 These are the two dharmas.”

2.95 - AN 2.95


95
 95
“Dveme, bhikkhave, dhammā.
 “There are, monks, these two dharmas.
Katame dve?
 What two?
Sovacassatā ca kalyāṇamittatā ca.
 Being easy to admonish and having good friends.
Ime kho, bhikkhave, dve dhammā”ti.
 These are the two dharmas.”

2.96 - AN 2.96


96
 96
“Dveme, bhikkhave, dhammā.
 “There are, monks, these two dharmas.
Katame dve?
 What two?
Dhātukusalatā ca manasikārakusalatā ca.
 Skill in the elements and skill in attention.
Ime kho, bhikkhave, dve dhammā”ti.
 These are the two dharmas.”

2.97 - AN 2.97


97
 97
“Dveme, bhikkhave, dhammā.
 “There are, monks, these two dharmas.
Katame dve?
 What two?
Āpattikusalatā ca āpattivuṭṭhānakusalatā ca.
 Skill in offenses and skill in rehabilitation from offenses.
Ime kho, bhikkhave, dve dhammā”ti.
 These are the two dharmas.”

2..10.. - AN 2 vagga 10. Fools


10. Bālavagga
 10. Fools

2.98 - AN 2.98


98
 98
“Dveme, bhikkhave, bālā.
 “monks, there are two fools.
Katame dve?
 What two?
Yo ca anāgataṃ bhāraṃ vahati, yo ca āgataṃ bhāraṃ na vahati.
 One who takes responsibility for what has not come to pass, and one who doesn’t take responsibility for what has come to pass.
Ime kho, bhikkhave, dve bālā”ti.
 These are the two fools.”

2.99 - AN 2.99


99
 99
“Dveme, bhikkhave, paṇḍitā.
 “There are two who are astute.
Katame dve?
 What two?
Yo ca anāgataṃ bhāraṃ na vahati, yo ca āgataṃ bhāraṃ vahati.
 One who doesn’t take responsibility for what has not come to pass, and one who does take responsibility for what has come to pass.
Ime kho, bhikkhave, dve paṇḍitā”ti.
 These are the two who are astute.”

2.100 - AN 2.100


100
 100
“Dveme, bhikkhave, bālā.
 “monks, there are two fools.
Katame dve?
 What two?
Yo ca akappiye kappiyasaññī, yo ca kappiye akappiyasaññī.
 One who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable.
Ime kho, bhikkhave, dve bālā”ti.
 These are the two fools.”

2.101 - AN 2.101


101
 101
“Dveme, bhikkhave, paṇḍitā.
 “There are two who are astute.
Katame dve?
 What two?
Yo ca akappiye akappiyasaññī, yo ca kappiye kappiyasaññī.
 One who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable.
Ime kho, bhikkhave, dve paṇḍitā”ti.
 These are the two who are astute.”

2.102 - AN 2.102


102
 102
“Dveme, bhikkhave, bālā.
 “monks, there are two fools.
Katame dve?
 What two?
Yo ca anāpattiyā āpattisaññī, yo ca āpattiyā anāpattisaññī.
 One who perceives a non-offense as an offense, and one who perceives an offense as a non-offense.
Ime kho, bhikkhave, dve bālā”ti.
 These are the two fools.”

2.103 - AN 2.103


103
 103
“Dveme, bhikkhave, paṇḍitā.
 “There are two who are astute.
Katame dve?
 What two?
Yo ca anāpattiyā anāpattisaññī, yo ca āpattiyā āpattisaññī.
 One who perceives a non-offense as a non-offense, and one who perceives an offense as an offense.
Ime kho, bhikkhave, dve paṇḍitā”ti.
 These are the two who are astute.”

2.104 - AN 2.104


104
 104
“Dveme, bhikkhave, bālā.
 “monks, there are two fools.
Katame dve?
 What two?
Yo ca adhamme dhammasaññī, yo ca dhamme adhammasaññī.
 One who perceives what is not the Dharma as the Dharma, and one who perceives the Dharma as not the Dharma.
Ime kho, bhikkhave, dve bālā”ti.
 These are the two fools.”

2.105 - AN 2.105


105
 105
“Dveme, bhikkhave, paṇḍitā.
 “There are two who are astute.
Katame dve?
 What two?
Yo ca dhamme dhammasaññī, yo ca adhamme adhammasaññī.
 One who perceives the Dharma as the Dharma, and one who perceives what is not the Dharma as not the Dharma.
Ime kho, bhikkhave, dve paṇḍitā”ti.
 These are the two who are astute.”

2.106 - AN 2.106


106
 106
“Dveme, bhikkhave, bālā.
 “monks, there are two fools.
Katame dve?
 What two?
Yo ca avinaye vinayasaññī, yo ca vinaye avinayasaññī.
 One who perceives what is not the training as the training, and one who perceives what is the training as not the training.
Ime kho, bhikkhave, dve bālā”ti.
 These are the two fools.”

2.107 - AN 2.107


107
 107
“Dveme, bhikkhave, paṇḍitā.
 “There are two who are astute.
Katame dve?
 What two?
Yo ca avinaye avinayasaññī, yo ca vinaye vinayasaññī.
 One who perceives what is not the training as not the training, and one who perceives what is the training as the training.
Ime kho, bhikkhave, dve paṇḍitā”ti.
 These are the two who are astute.”

2.108 - AN 2.108


108
 108
“Dvinnaṃ, bhikkhave, āsavā vaḍḍhanti.
 “For these two, defilements grow.
Katamesaṃ dvinnaṃ?
 What two?
Yo ca na kukkuccāyitabbaṃ kukkuccāyati, yo ca kukkuccāyitabbaṃ na kukkuccāyati.
 One who is remorseful over something they shouldn’t be, and one who isn’t remorseful over something they should be.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī”ti.
 These are the two whose defilements grow.”

2.109 - AN 2.109


109
 109
“Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti.
 “For these two, defilements don’t grow.
Katamesaṃ dvinnaṃ?
 What two?
Yo ca na kukkuccāyitabbaṃ na kukkuccāyati, yo ca kukkuccāyitabbaṃ kukkuccāyati.
 One who isn’t remorseful over something they shouldn’t be, and one who is remorseful over something they should be.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī”ti.
 These are the two whose defilements don’t grow.”

2.110 - AN 2.110


110
 110
“Dvinnaṃ, bhikkhave, āsavā vaḍḍhanti.
 “For these two, defilements grow.
Katamesaṃ dvinnaṃ?
 What two?
Yo ca akappiye kappiyasaññī, yo ca kappiye akappiyasaññī.
 One who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī”ti.
 These are the two whose defilements grow.”

2.111 - AN 2.111


111
 111
“Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti.
 “For these two, defilements don’t grow.
Katamesaṃ dvinnaṃ?
 What two?
Yo ca akappiye akappiyasaññī, yo ca kappiye kappiyasaññī.
 One who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī”ti.
 These are the two whose defilements don’t grow.”

2.112 - AN 2.112


112
 112
“Dvinnaṃ, bhikkhave, āsavā vaḍḍhanti.
 “For these two, defilements grow.
Katamesaṃ dvinnaṃ?
 What two?
Yo ca āpattiyā anāpattisaññī, yo ca anāpattiyā āpattisaññī.
 One who perceives an offense as a non-offense, and one who perceives a non-offense as an offense.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī”ti.
 These are the two whose defilements grow.”

2.113 - AN 2.113


113
 113
“Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti.
 “For these two, defilements don’t grow.
Katamesaṃ dvinnaṃ?
 What two?
Yo ca āpattiyā āpattisaññī, yo ca anāpattiyā anāpattisaññī.
 One who perceives an offense as an offense, and one who perceives a non-offense as a non-offense.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī”ti.
 These are the two whose defilements don’t grow.”

2.114 - AN 2.114


114
 114
“Dvinnaṃ, bhikkhave, āsavā vaḍḍhanti.
 “For these two, defilements grow.
Katamesaṃ dvinnaṃ?
 What two?
Yo ca adhamme dhammasaññī, yo ca dhamme adhammasaññī.
 One who perceives what is not the Dharma as the Dharma, and one who perceives the Dharma as not the Dharma.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī”ti.
 These are the two whose defilements grow.”

2.115 - AN 2.115


115
 115
“Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti.
 “For these two, defilements don’t grow.
Katamesaṃ dvinnaṃ?
 What two?
Yo ca dhamme dhammasaññī, yo ca adhamme adhammasaññī.
 One who perceives the Dharma as the Dharma, and one who perceives what is not the Dharma as not the Dharma.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī”ti.
 These are the two whose defilements don’t grow.”

2.116 - AN 2.116


116
 116
“Dvinnaṃ, bhikkhave, āsavā vaḍḍhanti.
 “For these two, defilements grow.
Katamesaṃ dvinnaṃ?
 What two?
Yo ca avinaye vinayasaññī, yo ca vinaye avinayasaññī.
 One who perceives what is not the training as the training, and one who perceives what is the training as not the training.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī”ti.
 These are the two whose defilements grow.”

2.117 - AN 2.117


117
 117
“Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti.
 “For these two, defilements don’t grow.
Katamesaṃ dvinnaṃ?
 What two?
Yo ca avinaye avinayasaññī, yo ca vinaye vinayasaññī.
 One who perceives what is not the training as not the training, and one who perceives what is the training as the training.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī”ti.
 These are the two whose defilements don’t grow.”

2..11.. - AN 2 vagga 11. Hopes That Are Hard to Give Up


11. Āsāduppajahavagga
 11. Hopes That Are Hard to Give Up

2.118 - AN 2.118


118
 118
“Dvemā, bhikkhave, āsā duppajahā.
 “These two hopes are hard to give up.
Katamā dve?
 What two?
Lābhāsā ca jīvitāsā ca.
 The hope for wealth and the hope for long life.
Imā kho, bhikkhave, dve āsā duppajahā”ti.
 These are two hopes that are hard to give up.”

2.119 - AN 2.119


119
 119
“Dveme, bhikkhave, puggalā dullabhā lokasmiṃ.
 “These two people are rare in the world.
Katame dve?
 What two?
Yo ca pubbakārī, yo ca kataññū katavedī.
 One who takes the initiative, and one who is grateful and thankful.
Ime kho, bhikkhave, dve puggalā dullabhā lokasmin”ti.
 These are the two people who are rare in the world.”

2.120 - AN 2.120


120
 120
“Dveme, bhikkhave, puggalā dullabhā lokasmiṃ.
 “These two people are rare in the world.
Katame dve?
 What two?
Titto ca tappetā ca.
 One who is satisfied, and one who satisfies others.
Ime kho, bhikkhave, dve puggalā dullabhā lokasmin”ti.
 These are the two people who are rare in the world.”

2.121 - AN 2.121


121
 121
“Dveme, bhikkhave, puggalā duttappayā.
 “These two people are hard to satisfy in the world.
Katame dve?
 What two?
Yo ca laddhaṃ laddhaṃ nikkhipati, yo ca laddhaṃ laddhaṃ vissajjeti.
 One who continually hoards wealth, and one who continually wastes wealth.
Ime kho, bhikkhave, dve puggalā duttappayā”ti.
 These are the two people who are hard to satisfy in the world.”

2.122 - AN 2.122


122
 122
“Dveme, bhikkhave, puggalā sutappayā.
 “These two people are easy to satisfy in the world.
Katame dve?
 What two?
Yo ca laddhaṃ laddhaṃ na nikkhipati, yo ca laddhaṃ laddhaṃ na vissajjeti.
 One who does not continually hoard wealth, and one who does not continually waste wealth.
Ime kho, bhikkhave, dve puggalā sutappayā”ti.
 These are the two people who are easy to satisfy in the world.”

2.123 - AN 2.123


123
 123
“Dveme, bhikkhave, paccayā rāgassa uppādāya.
 “There are two conditions for the arising of greed.
Katame dve?
 What two?
Subhanimittañca ayoniso ca manasikāro.
 The aspect of beauty and improper attention.
Ime kho, bhikkhave, dve paccayā rāgassa uppādāyā”ti.
 These are the two conditions for the arising of greed.”

2.124 - AN 2.124


124
 124
“Dveme, bhikkhave, paccayā dosassa uppādāya.
 “There are two conditions for the arising of hate.
Katame dve?
 What two?
Paṭighanimittañca ayoniso ca manasikāro.
 The aspect of repulsion and improper attention.
Ime kho, bhikkhave, dve paccayā dosassa uppādāyā”ti.
 These are the two conditions for the arising of hate.”

2.125 - AN 2.125


125
 125
“Dveme, bhikkhave, paccayā micchādiṭṭhiyā uppādāya.
 “There are two conditions for the arising of wrong view.
Katame dve?
 What two?
Parato ca ghoso ayoniso ca manasikāro.
 The words of another and improper attention.
Ime kho, bhikkhave, dve paccayā micchādiṭṭhiyā uppādāyā”ti.
 These are the two conditions for the arising of wrong view.”

2.126 - AN 2.126


126
 126
“Dveme, bhikkhave, paccayā sammādiṭṭhiyā uppādāya.
 “There are two conditions for the arising of right view.
Katame dve?
 What two?
Parato ca ghoso, yoniso ca manasikāro.
 The words of another and proper attention.
Ime kho, bhikkhave, dve paccayā sammādiṭṭhiyā uppādāyā”ti.
 These are the two conditions for the arising of right view.”

2.127 - AN 2.127


127
 127
“Dvemā, bhikkhave, āpattiyo.
 “There are these two offenses.
Katamā dve?
 What two?
Lahukā ca āpatti, garukā ca āpatti.
 A light offense and a serious offense.
Imā kho, bhikkhave, dve āpattiyo”ti.
 These are the two offenses.”

2.128 - AN 2.128


128
 128
“Dvemā, bhikkhave, āpattiyo.
 “There are these two offenses.
Katamā dve?
 What two?
Duṭṭhullā ca āpatti, aduṭṭhullā ca āpatti.
 An offense with corrupt intention and an offense without corrupt intention.
Imā kho, bhikkhave, dve āpattiyo”ti.
 These are the two offenses.”

2.129 - AN 2.129


129
 129
“Dvemā, bhikkhave, āpattiyo.
 “There are these two offenses.
Katamā dve?
 What two?
Sāvasesā ca āpatti, anavasesā ca āpatti.
 An offense requiring rehabilitation and an offense not requiring rehabilitation.
Imā kho, bhikkhave, dve āpattiyo”ti.
 These are the two offenses.”

2..12.. - AN 2 vagga 12. Aspiration


12. Āyācanavagga
 12. Aspiration
130
 130
“Saddho, bhikkhave, bhikkhu evaṃ sammā āyācamāno āyāceyya:
 “A faithful monk would rightly aspire:
‘tādiso homi yādisā sāriputtamoggallānā’ti.
 ‘May I be like Sāriputta and Moggallāna!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ bhikkhūnaṃ yadidaṃ sāriputtamoggallānā”ti.
 These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.”
131
 131
“Saddhā, bhikkhave, bhikkhunī evaṃ sammā āyācamānā āyāceyya:
 “A faithful nun would rightly aspire:
‘tādisī homi yādisī khemā ca bhikkhunī uppalavaṇṇā cā’ti.
 ‘May I be like the nuns Khemā and Uppalavaṇṇā!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ bhikkhunīnaṃ yadidaṃ khemā ca bhikkhunī uppalavaṇṇā cā”ti.
 These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.”
132
 132
“Saddho, bhikkhave, upāsako evaṃ sammā āyācamāno āyāceyya:
 “A faithful layman would rightly aspire:
‘tādiso homi yādiso citto ca gahapati hatthako ca āḷavako’ti.
 ‘May I be like the householder Citta and Hatthaka of Aḷavī!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ upāsakānaṃ yadidaṃ citto ca gahapati hatthako ca āḷavako”ti.
 These are a standard and a measure for my male lay followers, that is, the householder Citta and Hatthaka of Aḷavī.”
133
 133
“Saddhā, bhikkhave, upāsikā evaṃ sammā āyācamānā āyāceyya:
 “A faithful laywoman would rightly aspire:
‘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.
Katamehi dvīhi?
 What two?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati,
 Without examining or scrutinizing, they praise those deserving of criticism
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati.
 and they criticize those deserving of praise.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatīti.
 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.
Katamehi dvīhi?
 What two?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati,
 After examining and scrutinizing, they criticize those deserving of criticism
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati.
 and they praise those deserving of praise.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti.
 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.
Katamehi dvīhi?
 What two?
Ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti,
 Without examining or scrutinizing, they arouse faith in things that are dubious,
ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti.
 and they don’t arouse faith in things that are inspiring.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatīti.
 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.
Katamehi dvīhi?
 What two?
Anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti,
 After examining or scrutinizing, they don’t arouse faith in things that are dubious,
anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti.
 and they do arouse faith in things that are inspiring.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti.
 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.
Katamesu dvīsu?
 What two?
Mātari ca pitari ca.
 Mother and father.
Imesu kho, bhikkhave, dvīsu 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 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.
Katamesu dvīsu?
 What two?
Mātari ca pitari ca.
 Mother and father.
Imesu kho, bhikkhave, dvīsu sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti.
 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.
Imesu kho, bhikkhave, dvīsu sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti.
 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.”

2..13.. - 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.
Imāni kho, bhikkhave, dve dānāni.
 These are the two gifts.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ dānānaṃ yadidaṃ dhammadānan”ti.
 The better of these two gifts is the gift of the Dharma.”
142
 142
“Dveme, bhikkhave, yāgā.
 “There are these two offerings.
Katame dve?
 What two?
Āmisayāgo ca dhammayāgo ca.
 An offering of material things and an offering of the Dharma.
Ime kho, bhikkhave, dve yāgā.
 These are the two offerings.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ yāgānaṃ yadidaṃ dhammayāgo”ti.
 The better of these two offerings is an offering of the Dharma.”
143
 143
“Dveme, bhikkhave, cāgā.
 “There are these two acts of generosity.
Katame dve?
 What two?
Āmisacāgo ca dhammacāgo ca.
 Generosity with material things and generosity with the Dharma.
Ime kho, bhikkhave, dve cāgā.
 These are the two acts of generosity.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ cāgānaṃ yadidaṃ dhammacāgo”ti.
 The better of these two acts of generosity is generosity with the Dharma.”
144
 144
“Dveme, bhikkhave, pariccāgā.
 “There are these two donations.
Katame dve?
 What two?
Āmisapariccāgo ca dhammapariccāgo ca.
 Donation of material things and donation of the Dharma.
Ime kho, bhikkhave, dve pariccāgā.
 These are the two donations.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ pariccāgānaṃ yadidaṃ dhammapariccāgo”ti.
 The better of these two donations is a donation of the Dharma.”
145
 145
“Dveme, bhikkhave, bhogā.
 “There are these two riches.
Katame dve?
 What two?
Āmisabhogo ca dhammabhogo ca.
 Riches in material things and riches in the Dharma.
Ime kho, bhikkhave, dve bhogā.
 These are the two riches.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ bhogānaṃ yadidaṃ dhammabhogo”ti.
 The better of these two riches is riches in the Dharma.”
146
 146
“Dveme, bhikkhave, sambhogā.
 “There are these two kinds of enjoyment.
Katame dve?
 What two?
Āmisasambhogo ca dhammasambhogo ca.
 Enjoyment of material things and enjoyment of the Dharma.
Ime kho, bhikkhave, dve sambhogā.
 These are the two kinds of enjoyment.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sambhogānaṃ yadidaṃ dhammasambhogo”ti.
 The better of these two kinds of enjoyment is the enjoyment of the Dharma.”
147
 147
“Dveme, bhikkhave, saṃvibhāgā.
 “There are these two kinds of sharing.
Katame dve?
 What two?
Āmisasaṃvibhāgo ca dhammasaṃvibhāgo ca.
 Sharing material things and sharing the Dharma.
Ime kho, bhikkhave, dve saṃvibhāgā.
 These are the two kinds of sharing.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ saṃvibhāgānaṃ yadidaṃ dhammasaṃvibhāgo”ti.
 The better of these two kinds of sharing is sharing the Dharma.”
148
 148
“Dveme, bhikkhave, saṅgahā.
 “There are these two kinds of inclusion.
Katame dve?
 What two?
Āmisasaṅgaho ca dhammasaṅgaho ca.
 Inclusion in material things and inclusion in the Dharma.
Ime kho, bhikkhave, dve saṅgahā.
 These are the two kinds of inclusion.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ saṅgahānaṃ yadidaṃ dhammasaṅgaho”ti.
 The better of these two kinds of inclusion is inclusion in the Dharma.”
149
 149
“Dveme, bhikkhave, anuggahā.
 “There are these two kinds of support.
Katame dve?
 What two?
Āmisānuggaho ca dhammānuggaho ca.
 Support in material things and support in the Dharma.
Ime kho, bhikkhave, dve anuggahā.
 These are the two kinds of support.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ anuggahānaṃ yadidaṃ dhammānuggaho”ti.
 The better of these two kinds of support is support in the Dharma.”
150
 150
“Dvemā, bhikkhave, anukampā.
 “There are these two kinds of sympathy.
Katamā dve?
 What two?
Āmisānukampā ca dhammānukampā ca.
 Sympathy in material things and sympathy in the Dharma.
Imā kho, bhikkhave, dve anukampā.
 These are the two kinds of sympathy.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ anukampānaṃ yadidaṃ dhammānukampā”ti.
 The better of these two kinds of sympathy is sympathy in the Dharma.”

2..14.. - AN 2 vagga 14. Welcome


14. Santhāravagga
 14. Welcome
151
 151
“Dveme, bhikkhave, santhārā.
 “There are these two kinds of welcome.
Katame dve?
 What two?
Āmisasanthāro ca dhammasanthāro ca.
 Welcome in material things and welcome in the Dharma.
Ime kho, bhikkhave, dve santhārā.
 These are the two kinds of welcome.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ santhārānaṃ yadidaṃ dhammasanthāro”ti.
 The better of these two kinds of welcome is the welcome in the Dharma.”
152
 152
“Dveme, bhikkhave, paṭisanthārā.
 “There are these two kinds of hospitality.
Katame dve?
 What two?
Āmisapaṭisanthāro ca dhammapaṭisanthāro ca.
 Hospitality in material things and hospitality in the Dharma.
Ime kho, bhikkhave, dve paṭisanthārā.
 These are the two kinds of hospitality.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ paṭisanthārānaṃ yadidaṃ dhammapaṭisanthāro”ti.
 The better of these two kinds of hospitality is hospitality in the Dharma.”
153
 153
“Dvemā, bhikkhave, esanā.
 “There are these two quests.
Katamā dve?
 What two?
Āmisesanā ca dhammesanā ca.
 The quest for material things and the quest for the Dharma.
Imā kho, bhikkhave, dve esanā.
 These are the two quests.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ esanānaṃ yadidaṃ dhammesanā”ti.
 The better of these two quests is the quest for the Dharma.”
154
 154
“Dvemā, bhikkhave, pariyesanā.
 “There are these two searches.
Katamā dve?
 What two?
Āmisapariyesanā ca dhammapariyesanā ca.
 The search for material things and the search for the Dharma.
Imā kho, bhikkhave, dve pariyesanā.
 These are the two searches.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ pariyesanānaṃ yadidaṃ dhammapariyesanā”ti.
 The better of these two searches is the search for the Dharma.”
155
 155
“Dvemā, bhikkhave, pariyeṭṭhiyo.
 “There are these two kinds of seeking.
Katamā dve?
 What two?
Āmisapariyeṭṭhi ca dhammapariyeṭṭhi ca.
 Seeking for material things and seeking for the Dharma.
Imā kho, bhikkhave, dve pariyeṭṭhiyo.
 These are the two kinds of seeking.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ pariyeṭṭhīnaṃ yadidaṃ dhammapariyeṭṭhī”ti.
 The better of these two kinds of seeking is seeking for the Dharma.”
156
 156
“Dvemā, bhikkhave, pūjā.
 “There are these two kinds of worship.
Katamā dve?
 What two?
Āmisapūjā ca dhammapūjā ca.
 Worship of material things and worship of the Dharma.
Imā kho, bhikkhave, dve pūjā.
 These are the two kinds of worship.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ pūjānaṃ yadidaṃ dhammapūjā”ti.
 The better of these two kinds of worship is worship of the Dharma.”
157
 157
“Dvemāni, bhikkhave, ātitheyyāni.
 “There are these two ways of serving guests.
Katamāni dve?
 What two?
Āmisātitheyyañca dhammātitheyyañca.
 Serving guests with material things and serving guests with the Dharma.
Imāni kho, bhikkhave, dve ātitheyyāni.
 These are the two ways of serving guests.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ ātitheyyānaṃ yadidaṃ dhammātitheyyan”ti.
 The better of these two ways of serving guests is to serve them with the Dharma.”
158
 158
“Dvemā, bhikkhave, iddhiyo.
 “There are, monks, these two successes.
Katamā dve?
 What two?
Āmisiddhi ca dhammiddhi ca.
 Success in material things and success in the Dharma.
Imā kho, bhikkhave, dve iddhiyo.
 These are the two successes.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ iddhīnaṃ yadidaṃ dhammiddhī”ti.
 The better of these two successes is success in the Dharma.”
159
 159
“Dvemā, bhikkhave, vuddhiyo.
 “There are, monks, these two kinds of growth.
Katamā dve?
 What two?
Āmisavuddhi ca dhammavuddhi ca.
 Growth in material things and growth in the Dharma.
Imā kho, bhikkhave, dve vuddhiyo.
 These are the two kinds of growth.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ vuddhīnaṃ yadidaṃ dhammavuddhī”ti.
 The better of these two kinds of growth is growth in the Dharma.”
160
 160
“Dvemāni, bhikkhave, ratanāni.
 “There are these two treasures.
Katamāni dve?
 What two?
Āmisaratanañca dhammaratanañca.
 The treasure of material things and the treasure of the Dharma.
Imāni kho, bhikkhave, dve ratanāni.
 These are the two treasures.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ ratanānaṃ yadidaṃ dhammaratanan”ti.
 The better of these two treasures is the treasure of the Dharma.”
161
 161
“Dveme, bhikkhave, sannicayā.
 “There are these two kinds of accumulation.
Katame dve?
 What two?
Āmisasannicayo ca dhammasannicayo ca.
 Accumulation of material things and accumulation of the Dharma.
Ime kho, bhikkhave, dve sannicayā.
 These are the two kinds of accumulation.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sannicayānaṃ yadidaṃ dhammasannicayo”ti.
 The better of these two kinds of accumulation is the accumulation of the Dharma.”
162
 162
“Dvemāni, bhikkhave, vepullāni.
 “There are, monks, these two kinds of increase.
Katamāni dve?
 What two?
Āmisavepullañca dhammavepullañca.
 Increase in material things and increase in the Dharma.
Imāni kho, bhikkhave, dve vepullāni.
 These are the two kinds of increase.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ vepullānaṃ yadidaṃ dhammavepullan”ti.
 The better of these two kinds of increase is increase in the Dharma.”

2..15.. - 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.”

2..16.. - 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.
Ime kho, bhikkhave, dve dhammā”.
 These are the two dharmas.”
186–​190
 186–​190
“Dvīhi, bhikkhave, dhammehi samannāgato dukkhaṃ viharati.
 “Anyone who has two dharmas lives in suffering.
Katamehi dvīhi?
 What two?
Kodhena ca upanāhena ca … makkhena ca paḷāsena ca … issāya ca macchariyena ca … māyāya ca sāṭheyyena ca … ahirikena ca anottappena ca.
 Anger and hostility … offensiveness and contempt … envy and stinginess … deceit and deviousness … lack of conscience and prudence.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato dukkhaṃ viharati”.
 Anyone who has these two dharmas lives in suffering.”
191–​195
 191–​195
“Dvīhi, bhikkhave, dhammehi samannāgato sukhaṃ viharati.
 “Anyone who has these two dharmas lives happily.
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.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato sukhaṃ viharati”.
 Anyone who has these two dharmas lives happily.”
196–​200
 196–​200
“Dveme, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti.
 “These two dharmas lead to the decline of a monk trainee.
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 sekhassa bhikkhuno parihānāya saṃvattanti”.
 These two dharmas lead to the decline of a monk trainee.”
201–​205
 201–​205
“Dveme, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti.
 “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.”
206–​210
 206–​210
“Dvīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.
 “Anyone who has two dharmas is cast down to hell.
Katamehi dvīhi?
 What two?
Kodhena ca upanāhena ca … makkhena ca paḷāsena ca … issāya ca macchariyena ca … māyāya ca sāṭheyyena ca … ahirikena ca anottappena ca.
 Anger and hostility … offensiveness and contempt … envy and stinginess … deceit and deviousness … lack of conscience and prudence.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye”.
 Anyone who has these two dharmas is cast down to hell.”
211–​215
 211–​215
“Dvīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.
 “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.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”.
 Anyone who has these two dharmas is raised up to heaven.”
216–​220
 216–​220
“Dvīhi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
 “When they have two dharmas, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Katamehi dvīhi?
 What two?
Kodhena ca upanāhena ca … makkhena ca paḷāsena ca … issāya ca macchariyena ca … māyāya ca sāṭheyyena ca … ahirikena ca anottappena ca.
 Anger and hostility … offensiveness and contempt … envy and stinginess … deceit and deviousness … lack of conscience and prudence.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati”.
 When they have two dharmas, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
221–​229
 221–​229
“Dvīhi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
 “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.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati”.
 When they have these two dharmas, some people—when their body breaks up, after death—are reborn in a good place, a heavenly realm.

2..17.. - AN 2 vagga 17. Abbreviated Texts Beginning with the Unskillful


17. Akusalapeyyāla
 17. Abbreviated Texts Beginning with the Unskillful
230–279
 230–279
“Dveme, bhikkhave, dhammā akusalā … dveme, bhikkhave, dhammā kusalā … dveme, bhikkhave, dhammā sāvajjā … dveme, bhikkhave, dhammā anavajjā … dveme, bhikkhave, dhammā dukkhudrayā … dveme, bhikkhave, dhammā sukhudrayā … dveme, bhikkhave, dhammā dukkhavipākā … dveme, bhikkhave, dhammā sukhavipākā … dveme, bhikkhave, dhammā sabyābajjhā … dveme, bhikkhave, dhammā abyābajjhā.
 “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.”

2..18.. - AN 2 vagga 18. Abbreviated Texts Beginning with the Training


18. Vinayapeyyāla
 18. Abbreviated Texts Beginning with the Training
280
 280
“Dveme, bhikkhave, atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ.
 “For two reasons the Realized One laid down training rules for his disciples.
Katame dve?
 What two?
Saṃghasuṭṭhutāya saṃghaphāsutāya … dummaṅkūnaṃ puggalānaṃ niggahāya, pesalānaṃ bhikkhūnaṃ phāsuvihārāya … diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāya … diṭṭhadhammikānaṃ verānaṃ saṃvarāya, samparāyikānaṃ verānaṃ paṭighātāya … diṭṭhadhammikānaṃ vajjānaṃ saṃvarāya, samparāyikānaṃ vajjānaṃ paṭighātāya … diṭṭhadhammikānaṃ bhayānaṃ saṃvarāya, samparāyikānaṃ bhayānaṃ paṭighātāya … diṭṭhadhammikānaṃ akusalānaṃ dhammānaṃ saṃvarāya, samparāyikānaṃ akusalānaṃ dhammānaṃ paṭighātāya … gihīnaṃ anukampāya, pāpicchānaṃ bhikkhūnaṃ pakkhupacchedāya … appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya … saddhammaṭṭhitiyā vinayānuggahāya.
 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.”
281–​309
 281–​309
“Dveme, bhikkhave, atthavase paṭicca tathāgatena sāvakānaṃ pātimokkhaṃ paññattaṃ … pe … pātimokkhuddeso paññatto … pātimokkhaṭṭhapanaṃ paññattaṃ … pavāraṇā paññattā … pavāraṇaṭṭhapanaṃ paññattaṃ … tajjanīyakammaṃ paññattaṃ … niyassakammaṃ paññattaṃ … pabbājanīyakammaṃ paññattaṃ … paṭisāraṇīyakammaṃ paññattaṃ … ukkhepanīyakammaṃ paññattaṃ … parivāsadānaṃ paññattaṃ … mūlāyapaṭikassanaṃ paññattaṃ … mānattadānaṃ paññattaṃ … abbhānaṃ paññattaṃ … osāraṇīyaṃ paññattaṃ … nissāraṇīyaṃ paññattaṃ … upasampadā paññattā … ñattikammaṃ paññattaṃ … ñattidutiyakammaṃ paññattaṃ … ñatticatutthakammaṃ paññattaṃ … apaññatte paññattaṃ … paññatte anupaññattaṃ … sammukhāvinayo paññatto … sativinayo paññatto … amūḷhavinayo paññatto … paṭiññātakaraṇaṃ paññattaṃ … yebhuyyasikā paññattā … tassapāpiyasikā paññattā … tiṇavatthārako paññatto.
 “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.
Katame dve?
 What two?
Saṅghasuṭṭhutāya, saṅghaphāsutāya … dummaṅkūnaṃ puggalānaṃ niggahāya, pesalānaṃ bhikkhūnaṃ phāsuvihārāya … diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāya … diṭṭhadhammikānaṃ verānaṃ saṃvarāya, samparāyikānaṃ verānaṃ paṭighātāya … diṭṭhadhammikānaṃ vajjānaṃ saṃvarāya, samparāyikānaṃ vajjānaṃ paṭighātāya … diṭṭhadhammikānaṃ bhayānaṃ saṃvarāya, samparāyikānaṃ bhayānaṃ paṭighātāya … diṭṭhadhammikānaṃ akusalānaṃ dhammānaṃ saṃvarāya, samparāyikānaṃ akusalānaṃ dhammānaṃ paṭighātāya … gihīnaṃ anukampāya, pāpicchānaṃ bhikkhūnaṃ pakkhupacchedāya … appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya … saddhammaṭṭhitiyā, vinayānuggahāya.
 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.”

2..19.. - AN 2 vagga 19. Abbreviated Texts Beginning with Greed




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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.”
“Rāgassa, bhikkhave, pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya dve dhammā bhāvetabbā … pe … (2–10.)
 “For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, two dharmas should be developed.”
322–​479
 322–​479
“Dosassa … pe … mohassa … kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa … māyāya … sāṭheyyassa … thambhassa … sārambhassa … mānassa … atimānassa … madassa … pamādassa … abhiññāya … pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya dve dhammā bhāvetabbā.
 “Of hate … delusion … anger … hostility … offensiveness … contempt … envy … stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … for insight … complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go … two dharmas should be developed.
Katame dve?
 What two?
Samatho ca vipassanā ca.
 Serenity and discernment.
Pamādassa, bhikkhave, paṭinissaggāya ime dve dhammā bhāvetabbā”ti.
 For the letting go of negligence, these two dharmas should be developed.”
Idamavoca bhagavā.
 That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
 Satisfied, the monks were happy with what the Buddha said.
Dukanipātapāḷi niṭṭhitā.
 The Book of the Twos is finished.