Thus have I heard - At one time, the Blessed One was dwelling in Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the bhikkhus: "Bhikkhus!"

"Venerable sir," those bhikkhus replied to the Blessed One. The Blessed One said this:

"Bhikkhus, there are these two faults. What two? Fault concerning this life and fault concerning the next life.

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.

It occurs to him in this way: 'Because of such kinds of harmful actions, the kings catch a thief, who has committed a crime, and subject him to various punishments: beating with whips, beating with canes, beating with short sticks, cutting off hands, cutting off feet, cutting off both hands and feet, cutting off ears, cutting off the nose, cutting off both ears and nose, subjecting 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 of the fault concerning this life, he does not live by stealing others' belongings. This, bhikkhus, is called the fault concerning this life.

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.

Bhikkhus, there are these two faults.

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."

First.

"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. These are the two strivings that are hard to attain in the world.

Of these two strivings, bhikkhus, the foremost is the striving for the relinquishment of all attachments.

Therefore, bhikkhus, you should train yourselves thus: 'We will strive for the relinquishment of all attachments.' That is how you should train yourselves."

Second.

"Bhikkhus, there are these two things that cause regret. 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."

Third.

"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."

Fourth.

"Bhikkhus, I have personally discovered two things: not resting content with wholesome qualities, and tirelessness in striving.

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.'

It was by diligence that I attained full awakening, it was by diligence that I attained the unsurpassed security from bondage.

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 knowing, in this very life, the perfection of the spiritual life, for the sake of which clansmen rightly go forth from the household life into homelessness, and having realized it, you will abide in it.

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."

Fifth.

"Bhikkhus, there are these two things. What two? The first is seeing gratification in things that lead to bondage, and the second is seeing disenchantment towards things that lead to bondage. One who dwells seeing gratification in things that lead to bondage does not abandon passion, does not abandon aversion, and does not abandon illusion. Not abandoning passion, not abandoning aversion, and not abandoning delusion, one is not freed from birth, aging, and death, from sorrow, lamentation, pain, displeasure, and despair; one is not freed from suffering, I say.

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, displeasure, and despair; one is freed from suffering, I say. These, indeed, bhikkhus, are the two things."

Sixth.

"Bhikkhus, there are these two dark qualities. What two? Lacking sense of right and wrong and moral recklessness. These are the two dark qualities, bhikkhus."

Seventh.

"Bhikkhus, there are these two bright qualities. What two? Sense of right and wrong and fear of wrongdoing. These are the two bright qualities, bhikkhus."

Eighth.

"Bhikkhus, there are these two bright qualities that protect the world. What two? Sense of right and wrong and fear of wrongdoing. 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."

Ninth.

"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."

Tenth.