2.1
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s grove, Anāthapiṇḍika’s park. There the Blessed One addressed the bhikkhus: “Bhikkhus!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Dvemāni, bhikkhave, vajjāni. Katamāni dve? Diṭṭhadhammikañca vajjaṁ samparāyikañca vajjaṁ.
“Bhikkhus, there are these two faults. What two? Fault |concerning this life::regarding this world, relevant to here and now [diṭṭhadhammika]| and fault concerning the next life.
Katamañca, bhikkhave, diṭṭhadhammikaṁ vajjaṁ? Idha, bhikkhave, ekacco passati coraṁ āgucāriṁ rājāno gahetvā vividhā kammakāraṇā kārente; kasāhipi tāḷente, vettehipi tāḷente, addhadaṇḍakehipi tāḷente, hatthampi chindante, pādampi chindante, hatthapādampi chindante, kaṇṇampi chindante, nāsampi chindante, kaṇṇanāsampi chindante, bilaṅgathālikampi karonte, saṅkhamuṇḍikampi karonte, rāhumukhampi karonte, jotimālikampi karonte, hatthapajjotikampi karonte, erakavattikampi karonte, cīrakavāsikampi karonte, eṇeyyakampi karonte, baḷisamaṁsikampi karonte, kahāpaṇikampi karonte, khārāpatacchikampi karonte, palighaparivattikampi karonte, palālapīṭhakampi karonte, tattenapi telena osiñcante, sunakhehipi khādāpente, jīvantampi sūle uttāsente, asināpi sīsaṁ chindante.
And what, bhikkhus is the fault concerning this life? Here, bhikkhus, a certain person sees a thief, who has committed a crime, being caught by the kings and subjected to various punishments: beaten with whips, beaten with canes, beaten with short sticks, cutting off hands, cutting off feet, cutting off hands and feet, cutting off ears, cutting off the nose, cutting off both ears and nose, subjected to the ‘sour pot’, the ‘bald shave’, ‘Rāhu’s mouth’, the ‘fiery wreath’, the ‘blazing hand’, the ‘grass twist’, wearing the ‘bark dress’, the ‘black antelope’, the ‘meat hook’, the ‘silver coins’, ‘caustic peeling’, the ‘spinning bar’, the ‘straw chair’, being doused with hot oil, being devoured by dogs, impaled alive on stakes, or having the head cut off with a sword.
Tassa evaṁ hoti: ‘yathārūpānaṁ kho pāpakānaṁ kammānaṁ hetu coraṁ āgucāriṁ rājāno gahetvā vividhā kammakāraṇā kārenti; kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṁsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṁ chindanti. Ahañceva kho pana evarūpaṁ pāpakammaṁ kareyyaṁ, mampi rājāno gahetvā evarūpā vividhā kammakāraṇā kāreyyuṁ; kasāhipi tāḷeyyuṁ, vettehipi tāḷeyyuṁ, addhadaṇḍakehipi tāḷeyyuṁ, hatthampi chindeyyuṁ, pādampi chindeyyuṁ, hatthapādampi chindeyyuṁ, kaṇṇampi chindeyyuṁ, nāsampi chindeyyuṁ, kaṇṇanāsampi chindeyyuṁ, bilaṅgathālikampi kareyyuṁ, saṅkhamuṇḍikampi kareyyuṁ, rāhumukhampi kareyyuṁ, jotimālikampi kareyyuṁ, hatthapajjotikampi kareyyuṁ, erakavattikampi kareyyuṁ, cīrakavāsikampi kareyyuṁ, eṇeyyakampi kareyyuṁ, baḷisamaṁsikampi kareyyuṁ, kahāpaṇikampi kareyyuṁ, khārāpatacchikampi kareyyuṁ, palighaparivattikampi kareyyuṁ, palālapīṭhakampi kareyyuṁ, tattenapi telena osiñceyyuṁ, sunakhehipi khādāpeyyuṁ, jīvantampi sūle uttāseyyuṁ, asināpi sīsaṁ chindeyyun’ti. So diṭṭhadhammikassa vajjassa bhīto na paresaṁ pābhataṁ vilumpanto carati. Idaṁ vuccati, bhikkhave, diṭṭhadhammikaṁ vajjaṁ.
It occurs to him in this way: ‘Because of such kinds of |harmful::injurious, destructive, bad, or evil [pāpaka]| actions, the kings catch a thief, who has committed a crime, and subject him to various punishments: whipping with lashes, beating with bamboo canes, striking with clubs, cutting off hands, cutting off feet, cutting off both hands and feet, cutting off ears, cutting off nose, cutting off both ears and nose, subjected to the ‘sour pot,’ the ‘bald shave,’ ‘Rāhu’s mouth,’ the ‘fiery wreath,’ the ‘blazing hand,’ the ‘grass twist,’ wearing the ‘bark dress,’ the ‘black antelope,’ the ‘meat hook,’ the ‘silver coins,’ ‘caustic peeling,’ the ‘spinning bar,’ the ‘straw chair,’ being doused with hot oil, being devoured by dogs, impaled alive on stakes, or having the head cut off with a sword. If I were to commit such an evil deed, the kings would also catch me and subject me to such various punishments: they would beat me with whips, beat me with canes, beat me with short sticks; they would cut off my hands, cut off my feet, cut off both my hands and feet, cut off my ears, cut off my nose, cut off both my ears and nose; they would subject me to the ‘sour pot,’ the ‘bald shave,’ ‘Rāhu’s mouth,’ the ‘fiery wreath,’ the ‘blazing hand,’ the ‘grass twist,’ wearing the ‘bark dress,’ the ‘black antelope,’ the ‘meat hook,’ the ‘silver coins,’ ‘caustic peeling,’ the ‘spinning bar,’ the ‘straw chair’; they would douse me with hot oil, have me devoured by dogs, impale me alive on stakes, or have my head cut off with a sword.’ Being |afraid::frightened, terrified [bhīta]| of the fault concerning this life, he does not live by |stealing::robbing, plundering [vilumpanta]| others’ belongings. This, bhikkhus, is called the fault concerning this life.
Katamañca, bhikkhave, samparāyikaṁ vajjaṁ? Idha, bhikkhave, ekacco iti paṭisañcikkhati: ‘kāyaduccaritassa kho pana pāpako dukkho vipāko abhisamparāyaṁ, vacīduccaritassa pāpako dukkho vipāko abhisamparāyaṁ, manoduccaritassa pāpako dukkho vipāko abhisamparāyaṁ. Ahañceva kho pana kāyena duccaritaṁ careyyaṁ, vācāya duccaritaṁ careyyaṁ, manasā duccaritaṁ careyyaṁ. Kiñca taṁ yāhaṁ na kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyan’ti. So samparāyikassa vajjassa bhīto kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. Idaṁ vuccati, bhikkhave, samparāyikaṁ vajjaṁ.
And what, bhikkhus, is the fault concerning the next life? Here, bhikkhus, a certain person reflects thus: ‘The result of bodily misconduct is indeed bad, painful, and results in suffering in the next life. The result of verbal misconduct is bad, painful, and results in suffering in the next life. The result of mental misconduct is bad, painful, and results in suffering in the next life. If I were to engage in bodily misconduct, verbal misconduct, or mental misconduct, then what would happen to me? Might I not, after the breakup of the body, after death, be reborn in a state of misery, in a bad destination, in the lower realms, in hell?’ Being afraid of the fault concerning the next life, he abandons bodily misconduct and develops good bodily conduct; he abandons verbal misconduct and develops good verbal conduct; he abandons mental misconduct and develops good mental conduct; he protects his mind, keeping it pure. This, bhikkhus, is called the fault concerning the next life.
Imāni kho, bhikkhave, dve vajjāni.
Bhikkhus, there are these two faults.
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘diṭṭhadhammikassa vajjassa bhāyissāma, samparāyikassa vajjassa bhāyissāma, vajjabhīruno bhavissāma vajjabhayadassāvino’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ. Vajjabhīruno, bhikkhave, vajjabhayadassāvino etaṁ pāṭikaṅkhaṁ yaṁ parimuccissati sabbavajjehī”ti.
Therefore, bhikkhus, you should train yourselves thus: ‘We will fear the fault concerning this life; we will fear the fault concerning the next life; we will become those who are afraid of faults, who see the danger in faults.’ Thus, bhikkhus, should you train yourselves. It is to be expected, bhikkhus, that those who are afraid of faults, who see the danger in faults, will be freed from all faults.”
Paṭhamaṁ.
First.
2.2
“Dvemāni, bhikkhave, padhānāni durabhisambhavāni lokasmiṁ. Katamāni dve? Yañca gihīnaṁ agāraṁ ajjhāvasataṁ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānuppadānatthaṁ padhānaṁ, yañca agārasmā anagāriyaṁ pabbajitānaṁ sabbūpadhipaṭinissaggatthaṁ padhānaṁ. Imāni kho, bhikkhave, dve padhānāni durabhisambhavāni lokasmiṁ.
“Bhikkhus, there are two strivings that are hard to attain in the world. What two? The striving of laypeople for the purpose of providing [those who have gone forth with] robes, alms food, lodgings, and medicinal requisites for those who are sick; and the striving of those who have gone forth from the household life into homelessness for the |relinquishment of all attachments::to let go of all the I-making and mine-making [sabbūpadhipaṭinissagga + attha]|. These are the two strivings that are hard to attain in the world.
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ padhānānaṁ yadidaṁ sabbūpadhipaṭinissaggatthaṁ padhānaṁ.
Of these two strivings, bhikkhus, the foremost is the striving for the relinquishment of all attachments.
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘sabbūpadhipaṭinissaggatthaṁ padhānaṁ padahissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.
Therefore, bhikkhus, you should train yourselves thus: ‘We will strive for the relinquishment of all attachments.’ That is how you should train yourselves.”
Dutiyaṁ.
Second.
2.3
“Dveme, bhikkhave, dhammā tapanīyā. Katame dve? Idha, bhikkhave, ekaccassa kāyaduccaritaṁ kataṁ hoti, akataṁ hoti kāyasucaritaṁ; vacīduccaritaṁ kataṁ hoti, akataṁ hoti vacīsucaritaṁ; manoduccaritaṁ kataṁ hoti, akataṁ hoti manosucaritaṁ. So ‘kāyaduccaritaṁ me katan’ti tappati, ‘akataṁ me kāyasucaritan’ti tappati; ‘vacīduccaritaṁ me katan’ti tappati, ‘akataṁ me vacīsucaritan’ti tappati; ‘manoduccaritaṁ me katan’ti tappati, ‘akataṁ me manosucaritan’ti tappati. Ime kho, bhikkhave, dve dhammā tapanīyā”ti.
“Bhikkhus, there are these two things that |cause regret::cause torment, cause remorse [tapanīya]|. What two? Here, bhikkhus, a certain person has engaged in bodily misconduct but has not engaged in good bodily conduct; has engaged in verbal misconduct but has not engaged in good verbal conduct; has engaged in mental misconduct but has not engaged in good mental conduct. He regrets, ‘I have engaged in bodily misconduct’; he regrets, ‘I have not engaged in good bodily conduct’; he regrets, ‘I have engaged in verbal misconduct’; he regrets, ‘I have not engaged in good verbal conduct’; he regrets, ‘I have engaged in mental misconduct’; he regrets, ‘I have not engaged in good mental conduct.’ These, indeed, bhikkhus, are the two things that cause regret.”
Tatiyaṁ.
Third.
2.4
“Dveme, bhikkhave, dhammā atapanīyā. Katame dve? Idha, bhikkhave, ekaccassa kāyasucaritaṁ kataṁ hoti, akataṁ hoti kāyaduccaritaṁ; vacīsucaritaṁ kataṁ hoti, akataṁ hoti vacīduccaritaṁ; manosucaritaṁ kataṁ hoti, akataṁ hoti manoduccaritaṁ. So ‘kāyasucaritaṁ me katan’ti na tappati, ‘akataṁ me kāyaduccaritan’ti na tappati; ‘vacīsucaritaṁ me katan’ti na tappati, ‘akataṁ me vacīduccaritan’ti na tappati; ‘manosucaritaṁ me katan’ti na tappati, ‘akataṁ me manoduccaritan’ti na tappati. Ime kho, bhikkhave, dve dhammā atapanīyā”ti.
“Bhikkhus, there are these two things that do not cause regret. What two? Here, bhikkhus, a certain person has engaged in good bodily conduct but has not engaged in bodily misconduct; has engaged in good verbal conduct but has not engaged in verbal misconduct; has engaged in good mental conduct but has not engaged in mental misconduct. He does not regret, ‘I have engaged in good bodily conduct’; he does not regret, ‘I have not engaged in bodily misconduct’; he does not regret, ‘I have engaged in good verbal conduct’; he does not regret, ‘I have not engaged in verbal misconduct’; he does not regret, ‘I have engaged in good mental conduct’; he does not regret, ‘I have not engaged in mental misconduct.’ These, indeed, bhikkhus, are the two things that do not cause regret.”
Catutthaṁ.
Fourth.
2.5
“Dvinnāhaṁ, bhikkhave, dhammānaṁ upaññāsiṁ— yā ca asantuṭṭhitā kusalesu dhammesu, yā ca appaṭivānitā padhānasmiṁ.
“Bhikkhus, I have |personally discovered::found out by oneself, learned from experience [upaññāsi]| two things: |not resting content::dissatisfaction [asantuṭṭhitā]| with |wholesome::healthy, beneficial, useful [kusalesu]| qualities, and |tirelessness::determination, unflagging resolution, indefatigability, relentlessness [appaṭivānitā]| in |striving::making effort, exerting [padhāna]|.
Appaṭivānī sudāhaṁ, bhikkhave, padahāmi: ‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti.
Tirelessly, I have strived: ‘Let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by human strength, human energy, and human persistence.’
Tassa mayhaṁ, bhikkhave, appamādādhigatā sambodhi, appamādādhigato anuttaro yogakkhemo.
It was by |diligence::quality of wishing to do one’s work or duty well, with alertness, carefulness and care [appamāda]| that I attained full awakening, it was by diligence that I attained the unsurpassed security from bondage.
Tumhe cepi, bhikkhave, appaṭivānaṁ padaheyyātha: ‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti, tumhepi, bhikkhave, nacirasseva— yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatha.
Bhikkhus, if you also were to strive with tireless energy: ‘Let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by human strength, human energy, and human persistence,’ you too, bhikkhus, before long, will realize for yourselves with |direct knowledge::experiential realization [abhiññā]|, in this very life, the |perfection of the spiritual life::ideal of the spiritual path, culmination of the spiritual life [brahmacariyapariyosāna]|, for the sake of which clansmen rightly go forth from the household life into homelessness, and having realized it, you will |abide::live, dwell, stay, remain, continue [viharati]| in it.
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘appaṭivānaṁ padahissāma. Kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.
Therefore, bhikkhus, you should train yourselves thus: ‘We will strive with tireless energy. Let only our skin, sinews, and bones remain, and let the flesh and blood dry up in our bodies, but we will not relax our energy so long as we have not attained what can be attained by human strength, human energy, and human persistence.’ This is how you should train yourselves, bhikkhus.”
Pañcamaṁ.
Fifth.
2.6
“Dveme, bhikkhave, dhammā. Katame dve? Yā ca saṁyojaniyesu dhammesu assādānupassitā, yā ca saṁyojaniyesu dhammesu nibbidānupassitā. Saṁyojaniyesu, bhikkhave, dhammesu assādānupassī viharanto rāgaṁ na pajahati, dosaṁ na pajahati, mohaṁ na pajahati. Rāgaṁ appahāya, dosaṁ appahāya, mohaṁ appahāya na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Na parimuccati dukkhasmāti vadāmi.
“Bhikkhus, there are these two things. What two? The first is seeing |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in things that |lead to bondage::which fetter, that obstruct, cause yoking together [saṃyojaniyesu]|, and the second is seeing |disenchantment towards::de-illusionment with, disinterest in, dispassion towards [nibbidā]| things that lead to bondage. One who dwells seeing gratification in things that lead to bondage does not abandon |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, does not abandon |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and does not abandon |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]|. Not abandoning passion, not abandoning aversion, and not abandoning delusion, one is not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair; one is not freed from suffering, I say.
Saṁyojaniyesu, bhikkhave, dhammesu nibbidānupassī viharanto rāgaṁ pajahati, dosaṁ pajahati, mohaṁ pajahati. Rāgaṁ pahāya, dosaṁ pahāya, mohaṁ pahāya, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Parimuccati dukkhasmāti vadāmi. Ime kho, bhikkhave, dve dhammā”ti.
Bhikkhus, one who dwells seeing disenchantment towards things that lead to bondage abandons passion, abandons aversion, and abandons delusion. Abandoning passion, abandoning aversion, and abandoning delusion, one is freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair; one is freed from suffering, I say. These, indeed, bhikkhus, are the two things.”
Chaṭṭhaṁ.
Sixth.
2.7
“Dveme, bhikkhave, dhammā kaṇhā. Katame dve? Ahirikañca anottappañca. Ime kho, bhikkhave, dve dhammā kaṇhā”ti.
“Bhikkhus, there are these two dark qualities. What two? |Lacking sense of right and wrong::shamelessness, lacking conscience [ahirika]| and |moral recklessness::fearlessness of wrongdoing, lack of prudence [anottappa]|. These are the two dark qualities, bhikkhus.”
Sattamaṁ.
Seventh.
2.8
“Dveme, bhikkhave, dhammā sukkā. Katame dve? Hirī ca ottappañca. Ime kho, bhikkhave, dve dhammā sukkā”ti.
“Bhikkhus, there are these two bright qualities. What two? |Sense of right and wrong::sense of shame, conscience, modesty [hirī]| and |moral dread::fear of wrongdoing out of regard for others [ottappa]|. These are the two bright qualities, bhikkhus.”
Aṭṭhamaṁ.
Eighth.
2.9
“Dveme, bhikkhave, dhammā sukkā lokaṁ pālenti. Katame dve? Hirī ca ottappañca. Ime kho, bhikkhave, dve sukkā dhammā lokaṁ na pāleyyuṁ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā. Sambhedaṁ loko agamissa, yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā. Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṁ pālenti tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā”ti.
“Bhikkhus, there are these two bright qualities that |protect::guard, take care of, preserve [pālenti]| the world. What two? Sense of right and |wrong::sense of shame, conscience, modesty [hirī]| and |moral dread::fear of wrongdoing out of regard for others [ottappa]|. If these two bright qualities did not protect the world, there would not be any recognition here of mother, aunt, uncle’s wife, teacher’s wife, or elders’ wives. The world would fall into chaos, like goats, chickens, pigs, dogs, and jackals. But because, bhikkhus, these two bright qualities protect the world, there is recognition of mother, aunt, uncle’s wife, teacher’s wife, and elders’ wives.”
Navamaṁ.
Ninth.
2.10
“Dvemā, bhikkhave, vassūpanāyikā. Katamā dve? Purimikā ca pacchimikā ca. Imā kho, bhikkhave, dve vassūpanāyikā”ti.
“Bhikkhus, there are these two [occasions for] approaching the rains retreat. What two? The earlier and the later. These are the two [occasions for] approaching the rains retreat, bhikkhus.”
Dasamaṁ.
Tenth.