---
title: "Numbered Discourses: The Twos · Aṅguttara Nikāya · Dukanipāta"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
url: https://scriptura.si/works/pali-anguttara-nikaya-2/
cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Twos · Aṅguttara Nikāya · Dukanipāta. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-2/"
---

# Numbered Discourses: The Twos · Aṅguttara Nikāya · Dukanipāta

*The Buddha, tr. Bhikkhu Sujato*

Teachings grouped in twos: two kinds of happiness, two debts that can never be repaid, the bright and the dark.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## Contents

1. [The Chapter on Punishments · AN 2.1–2.9](https://scriptura.si/works/pali-anguttara-nikaya-2/1.md)
2. [The Chapter on Disciplinary Issues · AN 2.11–2.20](https://scriptura.si/works/pali-anguttara-nikaya-2/2.md)
3. [The Chapter on Fools · AN 2.21–2.31](https://scriptura.si/works/pali-anguttara-nikaya-2/3.md)
4. [The Chapter on the Peaceful Mind · AN 2.32–2.41](https://scriptura.si/works/pali-anguttara-nikaya-2/4.md)
5. [The Chapter on Assemblies · AN 2.42–2.51](https://scriptura.si/works/pali-anguttara-nikaya-2/5.md)
6. [The Chapter on Individuals · AN 2.52–2.63](https://scriptura.si/works/pali-anguttara-nikaya-2/6.md)
7. [The Chapter on Happiness · AN 2.64–2.76](https://scriptura.si/works/pali-anguttara-nikaya-2/7.md)
8. [The Chapter with a Basis · AN 2.77–2.86](https://scriptura.si/works/pali-anguttara-nikaya-2/8.md)
9. [The Chapter on Two Things · AN 2.87–2.97](https://scriptura.si/works/pali-anguttara-nikaya-2/9.md)
10. [The Chapter on Fools · AN 2.98–2.117](https://scriptura.si/works/pali-anguttara-nikaya-2/10.md)
11. [The Chapter on Hopes That Are Hard to Give Up · AN 2.118–2.129](https://scriptura.si/works/pali-anguttara-nikaya-2/11.md)
12. [The Chapter on Aspiration · AN 2.130–2.140](https://scriptura.si/works/pali-anguttara-nikaya-2/12.md)
13. [The Chapter on Giving · AN 2.141–2.150](https://scriptura.si/works/pali-anguttara-nikaya-2/13.md)
14. [The Chapter on Welcome · AN 2.151–2.162](https://scriptura.si/works/pali-anguttara-nikaya-2/14.md)
15. [The Chapter on Attainment · AN 2.163–2.179](https://scriptura.si/works/pali-anguttara-nikaya-2/15.md)
16. [The Chapter of Abbreviated Texts Beginning With Anger · AN 2.180–184–2.225–229](https://scriptura.si/works/pali-anguttara-nikaya-2/16.md)
17. [The Chapter of Abbreviated Texts Beginning With the Unskillful · AN 2.230–279](https://scriptura.si/works/pali-anguttara-nikaya-2/17.md)
18. [The Chapter of Abbreviated Texts on Monastic Law · AN 2.280–2.281–309](https://scriptura.si/works/pali-anguttara-nikaya-2/18.md)
19. [The Chapter of Abbreviated Texts Beginning with Greed · AN 2.310–319–2.320–479](https://scriptura.si/works/pali-anguttara-nikaya-2/19.md)

## 1. The Chapter on Punishments · AN 2.1–2.9

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/1/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/1/#p-N

[¶0] AN 2.1 · 1. Faults

> Pali: AN 2.1 · 1. Vajjasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “There are, mendicants, these two faults. What two? The fault apparent in this life, and the fault to do with lives to come.

> Pali: “Dvemāni, bhikkhave, vajjāni. Katamāni dve? Diṭṭhadhammikañca vajjaṁ samparāyikañca vajjaṁ.

[¶4] What is the fault apparent in this life? It’s when someone sees that kings have arrested a bandit, a criminal, and subjected them to various punishments— 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 ‘Rāhu’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the hounds, being impaled alive, and being beheaded.

> Pali: 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.

[¶5] It occurs to them: ‘If I were to commit the kinds of bad deeds for which the kings arrested that bandit, that criminal, the rulers would arrest me and subject me to the same punishments.’ Afraid of the fault apparent in this life, they do not steal the belongings of others. This is called the fault apparent in this life.

> Pali: 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 …pe… asināpi sīsaṁ chindeyyun’ti. So diṭṭhadhammikassa vajjassa bhīto na paresaṁ pābhataṁ vilumpanto carati. Idaṁ vuccati, bhikkhave, diṭṭhadhammikaṁ vajjaṁ.

[¶6] What is the fault to do with lives to come? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in the next life. If I conduct myself badly, then, when my body breaks up, after death, won’t I be reborn in a place of loss, a bad place, the underworld, hell?’ Afraid of the fault 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. This is called the fault to do with lives to come.

> Pali: 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.

[¶7] These are the two faults.

> Pali: Imāni kho, bhikkhave, dve vajjāni.

[¶8] So you should train like this: ‘We will fear the fault apparent in this life, and we will fear the fault to do with lives to come. We will fear faults, seeing the danger in faults.’ That’s how you should train. If you fear faults, seeing the danger in faults, you can expect to be freed from all faults.”

> Pali: 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.

[¶9] > Pali: Paṭhamaṁ.

[¶10] AN 2.2 · 2. Endeavor

> Pali: AN 2.2 · 2. Padhānasutta

[¶11] “These two endeavors are challenging in the world. What two? The endeavor of laypeople staying in a home to provide robes, almsfood, 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. These are the two endeavors that are challenging in the world.

> Pali: “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.

[¶12] The better of these two endeavors is the effort to let go of all attachments.

> Pali: Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ padhānānaṁ yadidaṁ sabbūpadhipaṭinissaggatthaṁ padhānaṁ.

[¶13] So you should train like this: ‘We shall endeavor to let go of all attachments.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘sabbūpadhipaṭinissaggatthaṁ padhānaṁ padahissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶14] > Pali: Dutiyaṁ.

[¶15] AN 2.3 · 3. Mortifying

> Pali: AN 2.3 · 3. Tapanīyasutta

[¶16] “These two things, mendicants, are mortifying. What two? It’s when someone has done bad things and not done good things, by way of body, speech, and mind. 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. These are the two things that are mortifying.”

> Pali: “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.

[¶17] > Pali: Tatiyaṁ.

[¶18] AN 2.4 · 4. Not Mortifying

> Pali: AN 2.4 · 4. Atapanīyasutta

[¶19] “These two things, mendicants, are not mortifying. What two? It’s when someone has done good things and not done bad things, by way of body, speech, and mind. 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. These are the two things that are not mortifying.”

> Pali: “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.

[¶20] > Pali: Catutthaṁ.

[¶21] AN 2.5 · 5. Learned for Myself

> Pali: AN 2.5 · 5. Upaññātasutta

[¶22] “Mendicants, I have learned these two things for myself— to never be content with skillful qualities, and to never stop trying.

> Pali: “Dvinnāhaṁ, bhikkhave, dhammānaṁ upaññāsiṁ— yā ca asantuṭṭhitā kusalesu dhammesu, yā ca appaṭivānitā padhānasmiṁ.

[¶23] I never stopped trying, thinking: ‘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 human strength, energy, and vigor.’

> Pali: 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.

[¶24] It was by diligence that I achieved awakening, and by diligence that I achieved the supreme sanctuary from the yoke.

> Pali: Tassa mayhaṁ, bhikkhave, appamādādhigatā sambodhi, appamādādhigato anuttaro yogakkhemo.

[¶25] If you too never stop trying, thinking: ‘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 human strength, energy, and vigor.’ 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 gentlemen rightly go forth from the lay life to homelessness.

> Pali: 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.

[¶26] So you should train like this: ‘We will never stop trying, thinking: “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 human strength, energy, and vigor.”’ That’s how you should train.”

> Pali: 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.

[¶27] > Pali: Pañcamaṁ.

[¶28] AN 2.6 · 6. Fetters

> Pali: AN 2.6 · 6. Saṁyojanasutta

[¶29] “There are, mendicants, these two things. What two? Seeing things that tighten the fetters as gratifying, and seeing things that tighten the fetters as boring. When you keep seeing things that tighten the fetters as gratifying, you don’t give up greed, hate, and delusion. When these are not given up, you’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. You’re not freed from suffering, I say.

> Pali: “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 dukkhasmā’ti vadāmi.

[¶30] When you keep seeing things that tighten the fetters as boring, you give up greed, hate, and delusion. When these are given up, you’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. You’re freed from suffering, I say. These are the two things.”

> Pali: 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 dukkhasmā’ti vadāmi. Ime kho, bhikkhave, dve dhammā”ti.

[¶31] > Pali: Chaṭṭhaṁ.

[¶32] AN 2.7 · 7. Dark

> Pali: AN 2.7 · 7. Kaṇhasutta

[¶33] “These two things, mendicants, are dark. What two? Lack of conscience and prudence. These are the two things that are dark.”

> Pali: “Dveme, bhikkhave, dhammā kaṇhā. Katame dve? Ahirikañca anottappañca. Ime kho, bhikkhave, dve dhammā kaṇhā”ti.

[¶34] > Pali: Sattamaṁ.

[¶35] AN 2.8 · 8. Bright

> Pali: AN 2.8 · 8. Sukkasutta

[¶36] “These two things, mendicants, are bright. What two? Conscience and prudence. These are the two things that are bright.”

> Pali: “Dveme, bhikkhave, dhammā sukkā. Katame dve? Hirī ca ottappañca. Ime kho, bhikkhave, dve dhammā sukkā”ti.

[¶37] > Pali: Aṭṭhamaṁ.

[¶38] AN 2.9 · 9. Conduct

> Pali: AN 2.9 · 9. Cariyasutta

[¶39] “These two bright things, mendicants, protect the world. What two? Conscience and prudence. 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 tutors and respected people. The world would become dissolute, like goats and sheep, chickens and pigs, and hounds and jackals. But because the two bright things protect the world, there is recognition of the status of mother, aunts, and wives and partners of tutors and respected people.”

> Pali: “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.

[¶40] > Pali: Navamaṁ.

## 2. The Chapter on Disciplinary Issues · AN 2.11–2.20

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/2/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/2/#p-N

[¶0] AN 2.11

> Pali: AN 2.11

[¶1] “There are, mendicants, these two powers. What two? The power of reflection and the power of development. And what, mendicants, is the power of reflection? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’ 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. This is called the power of reflection.

> Pali: “Dvemāni, bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṁ? Idha, bhikkhave, ekacco iti paṭisañcikkhati: ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. Idaṁ vuccati, bhikkhave, paṭisaṅkhānabalaṁ.

[¶2] And what, mendicants, is the power of development? In this context, the power of development is the power of the trainees. For when you rely on the power of a trainee, you give up greed, hate, and delusion. Then you don’t do anything unskillful, or practice anything bad. This is called the power of development. These are the two powers.”

> Pali: Katamañca, bhikkhave, bhāvanābalaṁ. Tatra, bhikkhave, yamidaṁ bhāvanābalaṁ sekhānametaṁ balaṁ. Sekhañhi so, bhikkhave, balaṁ āgamma rāgaṁ pajahati, dosaṁ pajahati, mohaṁ pajahati. Rāgaṁ pahāya, dosaṁ pahāya, mohaṁ pahāya yaṁ akusalaṁ na taṁ karoti, yaṁ pāpaṁ na taṁ sevati. Idaṁ vuccati, bhikkhave, bhāvanābalaṁ. Imāni kho, bhikkhave, dve balānī”ti.

[¶3] AN 2.12

> Pali: AN 2.12

[¶4] “There are, mendicants, these two powers. What two? The power of reflection and the power of development. And what, mendicants, is the power of reflection? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’ 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. This is called the power of reflection.

> Pali: “Dvemāni, bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṁ? Idha, bhikkhave, ekacco iti paṭisañcikkhati: ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. Idaṁ vuccati, bhikkhave, paṭisaṅkhānabalaṁ.

[¶5] And what, mendicants, is the power of development? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is called the power of development. These are the two powers.”

> Pali: Katamañca, bhikkhave, bhāvanābalaṁ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ, dhammavicayasambojjhaṅgaṁ bhāveti … vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ. Idaṁ vuccati, bhikkhave, bhāvanābalaṁ. Imāni kho, bhikkhave, dve balānī”ti.

[¶6] AN 2.13

> Pali: AN 2.13

[¶7] “There are, mendicants, these two powers. What two? The power of reflection and the power of development. And what, mendicants, is the power of reflection? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’ 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. This is called the power of reflection.

> Pali: “Dvemāni, bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṁ? Idha, bhikkhave, ekacco iti paṭisañcikkhati: ‘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. So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. Idaṁ vuccati, bhikkhave, paṭisaṅkhānabalaṁ.

[¶8] And what, mendicants, is the power of development? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called the power of development. These are the two powers.”

> Pali: Katamañca, bhikkhave, bhāvanābalaṁ? Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Idaṁ vuccati, bhikkhave, bhāvanābalaṁ. Imāni kho, bhikkhave, dve balānī”ti.

[¶9] AN 2.14

> Pali: AN 2.14

[¶10] “Mendicants, the Realized One has two ways of teaching the Dhamma. What two? In brief and in detail. These are the Realized One’s two ways of teaching the Dhamma.”

> Pali: “Dvemā, bhikkhave, tathāgatassa dhammadesanā. Katamā dve? saṅkhittena ca vitthārena ca. Imā kho, bhikkhave, dve tathāgatassa dhammadesanā”ti.

[¶11] AN 2.15

> Pali: AN 2.15

[¶12] “Mendicants, in a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully checks themselves, you can expect that issue will lead to lasting acrimony and enmity, and the mendicants won’t live comfortably. But in a disciplinary issue, if both the offending mendicant and the accusing mendicant carefully check themselves, you can expect that issue won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.

> Pali: “Yasmiṁ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ: ‘dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ viharissantī’ti. Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ: ‘na dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca phāsuṁ viharissantī’ti.

[¶13] And how, mendicants, does an offending mendicant carefully check themselves? An offending mendicant reflects: ‘I have committed a certain unskillful offense with the body. That mendicant saw me do this. If I hadn’t committed that offense, they wouldn’t have seen me. But since I did commit that offense, they did see me. When they saw me, they were upset, and they voiced their unhappiness to me. Then I also got upset, so I told others. So the mistake is mine alone, like someone who owes customs duty on their goods.’ That’s how, mendicants, an offending mendicant carefully checks themselves.

> Pali: Kathañca, bhikkhave, āpanno bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati? Idha, bhikkhave, āpanno bhikkhu iti paṭisañcikkhati: ‘ahaṁ kho akusalaṁ āpanno kañcideva desaṁ kāyena. Maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. No ce ahaṁ akusalaṁ āpajjeyyaṁ kañcideva desaṁ kāyena, na maṁ so bhikkhu passeyya akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. Yasmā ca kho, ahaṁ akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. Disvā ca pana maṁ so bhikkhu akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosi. Anattamano samāno anattamanavacanaṁ maṁ so bhikkhu avaca. Anattamanavacanāhaṁ tena bhikkhunā vutto samāno anattamano ahosiṁ. Anattamano samāno paresaṁ ārocesiṁ. Iti mameva tattha accayo accagamā suṅkadāyakaṁva bhaṇḍasmin’ti. Evaṁ kho, bhikkhave, āpanno bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati.

[¶14] And how, mendicants, does an accusing mendicant carefully check themselves? An accusing mendicant reflects: ‘This mendicant has committed a certain unskillful offense with the body. I saw them do that. If they hadn’t committed that offense, I wouldn’t have seen them. But since they did commit that offense, I did see them. When I saw them, I was upset, and I voiced my unhappiness to them. Then they also got upset, so they told others. So the mistake is mine alone, like someone who owes customs duty on their goods.’ That’s how, mendicants, an accusing mendicant carefully checks themselves.

> Pali: Kathañca, bhikkhave, codako bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati? Idha, bhikkhave, codako bhikkhu iti paṭisañcikkhati: ‘ayaṁ kho bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena. Ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. No ce ayaṁ bhikkhu akusalaṁ āpajjeyya kañcideva desaṁ kāyena, nāhaṁ imaṁ bhikkhuṁ passeyyaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. Yasmā ca kho, ayaṁ bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. Disvā ca panāhaṁ imaṁ bhikkhuṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosiṁ. Anattamano samāno anattamanavacanāhaṁ imaṁ bhikkhuṁ avacaṁ. Anattamanavacanāyaṁ bhikkhu mayā vutto samāno anattamano ahosi. Anattamano samāno paresaṁ ārocesi. Iti mameva tattha accayo accagamā suṅkadāyakaṁva bhaṇḍasmin’ti. Evaṁ kho, bhikkhave, codako bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati.

[¶15] In a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully checks themselves, you can expect that issue will lead to lasting acrimony and enmity, and the mendicants won’t live comfortably. But in a disciplinary issue, if both the offending mendicant and the accusing mendicant carefully checks themselves, you can expect that issue won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.”

> Pali: Yasmiṁ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ viharissantīti. Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ na dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca phāsuṁ viharissantī”ti.

[¶16] AN 2.16

> Pali: AN 2.16

[¶17] 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:

> Pali: Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:

[¶18] “What is the cause, worthy 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?”

> Pali: “ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti?

[¶19] “Unprincipled 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.”

> Pali: “Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.

[¶20] “What is the cause, worthy 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?”

> Pali: “Ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?

[¶21] “Principled 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.”

> Pali: “Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.

[¶22] “Excellent, worthy Gotama! Excellent! 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 clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: “Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶23] AN 2.17

> Pali: AN 2.17

[¶24] Then the brahmin Jānussoṇi 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:

> Pali: Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:

[¶25] “What is the cause, worthy 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?”

> Pali: “ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti?

[¶26] “What they’ve done and what they’ve not done. 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.”

> Pali: “Katattā ca, brāhmaṇa, akatattā ca. Evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.

[¶27] “But what is the cause, worthy 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?”

> Pali: “Ko pana, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?

[¶28] “What they’ve done and what they’ve not done. That’s why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

> Pali: “Katattā ca, brāhmaṇa, akatattā ca. Evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.

[¶29] “I don’t understand the meaning of what the worthy Gotama has said in brief, without explaining the details. Worthy Gotama, please teach me this matter in detail so I can understand the meaning.”

> Pali: “Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi. Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājāneyyan”ti.

[¶30] “Well then, brahmin, listen and apply your mind well, I will speak.”

> Pali: “Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

[¶31] “Yes, worthy sir,” Jānussoṇi replied. The Buddha said this:

> Pali: “Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:

[¶32] “Firstly, brahmin, someone has done bad things and not done good things by way of body, speech, and mind. 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. Furthermore, brahmin, someone has done good things and not done bad things by way of body, speech, and mind. 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.”

> Pali: “Idha, brāhmaṇa, ekaccassa kāyaduccaritaṁ kataṁ hoti, akataṁ hoti kāyasucaritaṁ; vacīduccaritaṁ kataṁ hoti, akataṁ hoti vacīsucaritaṁ; manoduccaritaṁ kataṁ hoti, akataṁ hoti manosucaritaṁ. Evaṁ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Idha pana, brāhmaṇa, ekaccassa kāyasucaritaṁ kataṁ hoti, akataṁ hoti kāyaduccaritaṁ; vacīsucaritaṁ kataṁ hoti, akataṁ hoti vacīduccaritaṁ; manosucaritaṁ kataṁ hoti, akataṁ hoti manoduccaritaṁ. Evaṁ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.

[¶33] “Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: “Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶34] AN 2.18

> Pali: AN 2.18

[¶35] Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Ānanda, I absolutely say that you should not do bad things by way of body, speech, and mind.”

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: “ekaṁsenāhaṁ, ānanda, akaraṇīyaṁ vadāmi kāyaduccaritaṁ vacīduccaritaṁ manoduccaritan”ti.

[¶36] “But, sir, if someone does these things that should not be done, what drawbacks should they expect?”

> Pali: “Yamidaṁ, bhante, bhagavatā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ko ādīnavo pāṭikaṅkho”ti?

[¶37] “They should expect these drawbacks. They blame themselves. After examination, sensible people criticize them. They get a bad reputation. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. These are the drawbacks they should expect.”

> Pali: “Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho— attāpi attānaṁ upavadati, anuvicca viññū garahanti, pāpako kittisaddo abbhuggacchati, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho”ti.

[¶38] “Ānanda, I absolutely say that you should do good things by way of body, speech, and mind.”

> Pali: “Ekaṁsenāhaṁ, ānanda, karaṇīyaṁ vadāmi kāyasucaritaṁ vacīsucaritaṁ manosucaritan”ti.

[¶39] “But, sir, if someone does these things that should be done, what benefits should they expect?”

> Pali: “Yamidaṁ, bhante, bhagavatā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ko ānisaṁso pāṭikaṅkho”ti?

[¶40] “They should expect these benefits. They don’t blame themselves. After examination, sensible people praise them. They get a good reputation. They don’t feel lost when they die. And when the body breaks up, after death, they are reborn in a good place, a heavenly realm. These are the benefits they should expect.”

> Pali: “Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho— attāpi attānaṁ na upavadati, anuvicca viññū pasaṁsanti, kalyāṇo kittisaddo abbhuggacchati, asammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho”ti.

[¶41] AN 2.19

> Pali: AN 2.19

[¶42] “Mendicants, give up the unskillful. It is possible to give up the unskillful. If it wasn’t possible, I wouldn’t say: ‘Give up the unskillful.’ But it is possible, and so I say: ‘Give up the unskillful.’ And if giving up the unskillful led to harm and suffering, I would not say: ‘Give up the unskillful.’ But giving up the unskillful leads to welfare and happiness, so I say: ‘Give up the unskillful.’

> Pali: “Akusalaṁ, bhikkhave, pajahatha. Sakkā, bhikkhave, akusalaṁ pajahituṁ. No cedaṁ, bhikkhave, sakkā abhavissa akusalaṁ pajahituṁ, nāhaṁ evaṁ vadeyyaṁ: ‘akusalaṁ, bhikkhave, pajahathā’ti. Yasmā ca kho, bhikkhave, sakkā akusalaṁ pajahituṁ tasmāhaṁ evaṁ vadāmi: ‘akusalaṁ, bhikkhave, pajahathā’ti. Akusalañca hidaṁ, bhikkhave, pahīnaṁ ahitāya dukkhāya saṁvatteyya nāhaṁ evaṁ vadeyyaṁ: ‘akusalaṁ, bhikkhave, pajahathā’ti. Yasmā ca kho, bhikkhave, akusalaṁ pahīnaṁ hitāya sukhāya saṁvattati tasmāhaṁ evaṁ vadāmi: ‘akusalaṁ, bhikkhave, pajahathā’”ti.

[¶43] Mendicants, develop the skillful. It is possible to develop the skillful. If it wasn’t possible, I wouldn’t say: ‘Develop the skillful.’ But it is possible, and so I say: ‘Develop the skillful.’ If developing the skillful led to harm and suffering I wouldn’t say: ‘Develop the skillful.’ But developing the skillful leads to welfare and happiness, so I say: ‘Develop the skillful.’”

> Pali: “Kusalaṁ, bhikkhave, bhāvetha. Sakkā, bhikkhave, kusalaṁ bhāvetuṁ. No cedaṁ, bhikkhave, sakkā abhavissa kusalaṁ bhāvetuṁ, nāhaṁ evaṁ vadeyyaṁ: ‘kusalaṁ, bhikkhave, bhāvethā’ti. Yasmā ca kho, bhikkhave, sakkā kusalaṁ bhāvetuṁ tasmāhaṁ evaṁ vadāmi: ‘kusalaṁ, bhikkhave, bhāvethā’ti. Kusalañca hidaṁ, bhikkhave, bhāvitaṁ ahitāya dukkhāya saṁvatteyya, nāhaṁ evaṁ vadeyyaṁ: ‘kusalaṁ, bhikkhave, bhāvethā’ti. Yasmā ca kho, bhikkhave, kusalaṁ bhāvitaṁ hitāya sukhāya saṁvattati tasmāhaṁ evaṁ vadāmi: ‘kusalaṁ, bhikkhave, bhāvethā’”ti.

[¶44] AN 2.20

> Pali: AN 2.20

[¶45] “These two things, mendicants, lead to the decline and disappearance of the true teaching. What two? The words and phrases are misplaced, and the meaning is misinterpreted. When the words and phrases are misplaced, the meaning is misinterpreted. These two things lead to the decline and disappearance of the true teaching.

> Pali: “Dveme, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. Katame dve? Dunnikkhittañca padabyañjanaṁ attho ca dunnīto. Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti. Ime kho, bhikkhave, dve dhammā saddhammassa sammosāya antaradhānāya saṁvattantī”ti.

[¶46] These two things lead to the continuation, persistence, and enduring of the true teaching. What two? The words and phrases are well organized, and the meaning is correctly interpreted. When the words and phrases are well organized, the meaning is correctly interpreted. These two things lead to the continuation, persistence, and enduring of the true teaching.”

> Pali: “Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. Katame dve? Sunikkhittañca padabyañjanaṁ attho ca sunīto. Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. Ime kho, bhikkhave, dve dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti.

[¶47] > Pali: Adhikaraṇavaggo dutiyo.

## 3. The Chapter on Fools · AN 2.21–2.31

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/3/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/3/#p-N

[¶0] AN 2.21

> Pali: AN 2.21

[¶1] “Mendicants, there are two fools. What two? 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. These are the two fools.

> Pali: “Dveme, bhikkhave, bālā. Katame dve? Yo ca accayaṁ accayato na passati, yo ca accayaṁ desentassa yathādhammaṁ nappaṭiggaṇhāti. Ime kho, bhikkhave, dve bālāti.

[¶2] There are two who are astute. What two? One who recognizes when they’ve made a mistake. And one who properly accepts the confession of someone who’s made a mistake. These are the two who are astute.”

> Pali: Dveme, bhikkhave, paṇḍitā. Katame dve? Yo ca accayaṁ accayato passati, yo ca accayaṁ desentassa yathādhammaṁ paṭiggaṇhāti. Ime kho, bhikkhave, dve paṇḍitā”ti.

[¶3] AN 2.22

> Pali: AN 2.22

[¶4] “Mendicants, these two misrepresent the Realized One. What two? One who is hateful and hides it, and one whose faith is mistaken. These two misrepresent the Realized One.”

> Pali: “Dveme, bhikkhave, tathāgataṁ abbhācikkhanti. Katame dve? Duṭṭho vā dosantaro, saddho vā duggahitena. Ime kho, bhikkhave, dve tathāgataṁ abbhācikkhantī”ti.

[¶5] AN 2.23

> Pali: AN 2.23

[¶6] “Mendicants, these two misrepresent the Realized One. What two? 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. These two misrepresent the Realized One.

> Pali: “Dveme, bhikkhave, tathāgataṁ abbhācikkhanti. Katame dve? Yo ca abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti, yo ca bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti. Ime kho, bhikkhave, dve tathāgataṁ abbhācikkhantīti.

[¶7] These two don’t misrepresent the Realized One. What two? 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. These two don’t misrepresent the Realized One.”

> Pali: Dveme, bhikkhave, tathāgataṁ nābbhācikkhanti. Katame dve? Yo ca abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti, yo ca bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti. Ime kho, bhikkhave, dve tathāgataṁ nābbhācikkhantī”ti.

[¶8] AN 2.24

> Pali: AN 2.24

[¶9] “Mendicants, these two misrepresent the Realized One. What two? 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. These two misrepresent the Realized One.”

> Pali: “Dveme, bhikkhave, tathāgataṁ abbhācikkhanti. Katame dve? Yo ca neyyatthaṁ suttantaṁ nītattho suttantoti dīpeti, yo ca nītatthaṁ suttantaṁ neyyattho suttantoti dīpeti. Ime kho, bhikkhave, dve tathāgataṁ abbhācikkhantī”ti.

[¶10] AN 2.25

> Pali: AN 2.25

[¶11] “These two don’t misrepresent the Realized One. What two? 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. These two don’t misrepresent the Realized One.”

> Pali: “Dveme, bhikkhave, tathāgataṁ nābbhācikkhanti. Katame dve? Yo ca neyyatthaṁ suttantaṁ neyyattho suttantoti dīpeti, yo ca nītatthaṁ suttantaṁ nītattho suttantoti dīpeti. Ime kho, bhikkhave, dve tathāgataṁ nābbhācikkhantī”ti.

[¶12] AN 2.26

> Pali: AN 2.26

[¶13] “Mendicants, one who is underhand can expect one of two destinies: hell or the animal realm.

> Pali: “Paṭicchannakammantassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā— nirayo vā tiracchānayoni vāti.

[¶14] One who is aboveboard can expect one of two destinies: as a god or a human.”

> Pali: Appaṭicchannakammantassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā— devā vā manussā vā”ti.

[¶15] AN 2.27

> Pali: AN 2.27

[¶16] “Mendicants, one who has wrong view can expect one of two destinies: hell or the animal realm.”

> Pali: “Micchādiṭṭhikassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā— nirayo vā tiracchānayoni vā”ti.

[¶17] AN 2.28

> Pali: AN 2.28

[¶18] “Mendicants, one who has right view can expect one of two destinies: as a god or a human.”

> Pali: “Sammādiṭṭhikassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā— devā vā manussā vā”ti.

[¶19] AN 2.29

> Pali: AN 2.29

[¶20] “There are two places waiting to receive an unethical person: hell and the animal realm.

> Pali: “Dussīlassa, bhikkhave, dve paṭiggāhā— nirayo vā tiracchānayoni vā.

[¶21] There are two places waiting to receive an ethical person: the realms of gods and humans.”

> Pali: Sīlavato, bhikkhave, dve paṭiggāhā— devā vā manussā vā”ti.

[¶22] AN 2.30

> Pali: AN 2.30

[¶23] “Mendicants, I see two reasons to frequent remote lodgings in the wilderness and the forest. What two? Seeing happiness for oneself in this life, and having sympathy for future generations. I see two reasons to frequent remote lodgings in the wilderness and the forest.”

> Pali: “Dvāhaṁ, bhikkhave, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi. Katame dve? Attano ca diṭṭhadhammasukhavihāraṁ sampassamāno, pacchimañca janataṁ anukampamāno. Ime kho ahaṁ, bhikkhave, dve atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmī”ti.

[¶24] AN 2.31

> Pali: AN 2.31

[¶25] “These two things play a part in realization. What two? Serenity and discernment.

> Pali: “Dve me, bhikkhave, dhammā vijjābhāgiyā. Katame dve? Samatho ca vipassanā ca.

[¶26] What is the benefit of developing serenity? The mind is developed. What is the benefit of developing the mind? Greed is given up.

> Pali: Samatho, bhikkhave, bhāvito kamatthamanubhoti? Cittaṁ bhāvīyati. Cittaṁ bhāvitaṁ kamatthamanubhoti? Yo rāgo so pahīyati.

[¶27] What is the benefit of developing discernment? Wisdom is developed. What is the benefit of developing wisdom? Ignorance is given up.

> Pali: Vipassanā, bhikkhave, bhāvitā kamatthamanubhoti? Paññā bhāvīyati. Paññā bhāvitā kamatthamanubhoti? Yā avijjā sā pahīyati.

[¶28] The mind corrupted by greed is not free; and wisdom corrupted by ignorance does not grow. In this way, freedom of heart comes from the fading away of greed, while freedom by wisdom comes from the fading away of ignorance.”

> Pali: Rāgupakkiliṭṭhaṁ vā, bhikkhave, cittaṁ na vimuccati, avijjupakkiliṭṭhā vā paññā na bhāvīyati. Iti kho, bhikkhave, rāgavirāgā cetovimutti, avijjāvirāgā paññāvimuttī”ti.

[¶29] > Pali: Bālavaggo tatiyo.

## 4. The Chapter on the Peaceful Mind · AN 2.32–2.41

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/4/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/4/#p-N

[¶0] AN 2.32

> Pali: AN 2.32

[¶1] “Mendicants, I will teach you the level of the untrue person and the level of the true person. Listen and apply your mind well, I will speak.”

> Pali: “Asappurisabhūmiñca vo, bhikkhave, desessāmi sappurisabhūmiñca. Taṁ suṇātha, sādhukaṁ manasi karotha. bhāsissāmī”ti.

[¶2] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “What is the level of the untrue person? The untrue person is ungrateful and thankless, for the wicked only know how to be ungrateful and thankless. It is totally the level of an untrue person to be ungrateful and thankless. The true person is grateful and thankful, for the virtuous only know how to be grateful and thankful. It is totally the level of a true person to be grateful and thankful.”

> Pali: “Katamā ca, bhikkhave, asappurisabhūmi? Asappuriso, bhikkhave, akataññū hoti akatavedī. Asabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ akataññutā akataveditā. Kevalā esā, bhikkhave, asappurisabhūmi yadidaṁ akataññutā akataveditā. (…) Sappuriso ca kho, bhikkhave, kataññū hoti katavedī. Sabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ kataññutā kataveditā. Kevalā esā, bhikkhave, sappurisabhūmi yadidaṁ kataññutā kataveditā”ti.

[¶4] AN 2.33

> Pali: AN 2.33

[¶5] “Mendicants, I say that these two individuals cannot easily be repaid. What two? Mother and father.

> Pali: “Dvinnāhaṁ, bhikkhave, na suppatikāraṁ vadāmi. Katamesaṁ dvinnaṁ? Mātu ca pitu ca.

[¶6] 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; and even if they were to defecate and urinate right there.

> Pali: Ekena, bhikkhave, aṁsena mātaraṁ parihareyya, ekena aṁsena pitaraṁ parihareyya vassasatāyuko vassasatajīvī so ca nesaṁ ucchādanaparimaddananhāpanasambāhanena. Te ca tattheva muttakarīsaṁ cajeyyuṁ, na tveva, bhikkhave, mātāpitūnaṁ kataṁ vā hoti paṭikataṁ vā.

[¶7] 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. Why is that? Parents are very helpful to their children: they raise them, nurture them, and show them the world.

> Pali: Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya mātāpitaro issarādhipacce rajje patiṭṭhāpeyya, na tveva, bhikkhave, mātāpitūnaṁ kataṁ vā hoti paṭikataṁ vā. Taṁ kissa hetu? Bahukārā, bhikkhave, mātāpitaro puttānaṁ āpādakā posakā imassa lokassa dassetāro.

[¶8] 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.”

> Pali: 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, mātāpitūnaṁ katañca hoti paṭikatañcā”ti.

[¶9] AN 2.34

> Pali: AN 2.34

[¶10] 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, “What does the worthy Gotama teach? What does he explain?”

> Pali: Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ …pe… ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca: “kiṁvādī bhavaṁ gotamo kimakkhāyī”ti?

[¶11] “Brahmin, I teach action and inaction.”

> Pali: “Kiriyavādī cāhaṁ, brāhmaṇa, akiriyavādī cā”ti.

[¶12] “But in what way does the worthy Gotama teach action and inaction?”

> Pali: “Yathākathaṁ pana bhavaṁ gotamo kiriyavādī ca akiriyavādī cā”ti?

[¶13] “I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things. I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things. This is the kind of action and inaction that I teach.”

> Pali: “Akiriyaṁ kho ahaṁ, brāhmaṇa, vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa, anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi. Kiriyañca kho ahaṁ, brāhmaṇa, vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi. Evaṁ kho ahaṁ, brāhmaṇa, kiriyavādī ca akiriyavādī cā”ti.

[¶14] “Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: “Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶15] AN 2.35

> Pali: AN 2.35

[¶16] Then the householder Anāthapiṇḍika went up to the Buddha, bowed, sat down to one side, and said to him, “How many in the world are worthy of a religious donation? And where should a gift be given?”

> Pali: Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati bhagavantaṁ etadavoca: “kati nu kho, bhante, loke dakkhiṇeyyā, kattha ca dānaṁ dātabban”ti?

[¶17] “Householder, there are two in the world who are worthy of a religious donation: the trainee and the adept. These two in the world are worthy of a religious donation, and that’s where you should give a gift.”

> Pali: “Dve kho, gahapati, loke dakkhiṇeyyā— sekho ca asekho ca. Ime kho, gahapati, dve loke dakkhiṇeyyā, ettha ca dānaṁ dātabban”ti.

[¶18] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶19] “In this world, the trainee and the adept,
are worthy of offerings dedicated to the gods.
They are sincere in body,
speech, and mind.
This is the field for sponsors of sacrifice—
what’s given here is very fruitful.”

> Pali: “Sekho asekho ca imasmiṁ loke,
Āhuneyyā yajamānānaṁ honti;
Te ujjubhūtā kāyena,
Vācāya uda cetasā;
Khettaṁ taṁ yajamānānaṁ,
Ettha dinnaṁ mahapphalan”ti.

[¶20] AN 2.36

> Pali: AN 2.36

[¶21] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶22] Now at that time Venerable Sāriputta was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. There Sāriputta addressed the mendicants: “Reverends, mendicants!”

> Pali: Tena kho pana samayena āyasmā sāriputto sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.

[¶23] “Reverend,” they replied. Sāriputta said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

[¶24] “I will teach you about an individual fettered internally and one fettered externally. Listen and apply your mind well, I will speak.”

> Pali: “ajjhattasaṁyojanañca, āvuso, puggalaṁ desessāmi bahiddhāsaṁyojanañca. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶25] “Yes, reverend,” they replied. Sāriputta said this:

> Pali: “Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

[¶26] “Who is an individual fettered internally? It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. When their body breaks up, after death, they’re reborn in one of the orders of gods. When they pass away from there, they’re a returner, who comes back to this place. This is called an individual who is fettered internally, a returner, who comes back to this place.

> Pali: “Katamo cāvuso, ajjhattasaṁyojano puggalo? Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. So tato cuto āgāmī hoti, āgantā itthattaṁ. Ayaṁ vuccati, āvuso, ajjhattasaṁyojano puggalo āgāmī hoti, āgantā itthattaṁ.

[¶27] Who is an individual fettered externally? It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They enter and remain in a certain peaceful state of freed mind. When their body breaks up, after death, they’re reborn in one of the orders of gods. When they pass away from there, they’re a non-returner, not coming back to this place. This is called an individual who is fettered externally, a non-returner, who does not come back to this place.

> Pali: Katamo cāvuso, bahiddhāsaṁyojano puggalo? Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. So aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. So tato cuto anāgāmī hoti, anāgantā itthattaṁ. Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattaṁ.

[¶28] Furthermore, a mendicant is ethical … they keep the rules they’ve undertaken. They simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures. They simply practice for disillusionment, dispassion, and cessation regarding future lives. They practice for the ending of craving. They practice for the ending of greed. When their body breaks up, after death, they are reborn in one of the orders of gods. When they pass away from there, they are non-returners, not coming back to this place. This is called an individual who is fettered externally, a non-returner, who does not come back to this place.”

> Pali: Puna caparaṁ, āvuso, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. So kāmānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. So bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. So taṇhākkhayāya paṭipanno hoti. So lobhakkhayāya paṭipanno hoti. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. So tato cuto anāgāmī hoti, anāgantā itthattaṁ. Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattan”ti.

[¶29] Then several peaceful-minded deities went up to the Buddha, bowed, stood to one side, and said to the Buddha, “Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about an individual with internal fetters and one with external fetters. The assembly is overjoyed! Sir, please go to Venerable Sāriputta out of sympathy.” The Buddha consented with silence.

> Pali: Atha kho sambahulā samacittā devatā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatā bhagavantaṁ etadavocuṁ: “eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. Haṭṭhā, bhante, parisā. Sādhu, bhante, bhagavā yenāyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

[¶30] Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in the stilt longhouse of Migāra’s mother in the Eastern Monastery, in front of Sāriputta. He sat down on the seat spread out. Sāriputta bowed to the Buddha and sat down to one side. The Buddha said to him:

> Pali: Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho sāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:

[¶31] “Just now, Sāriputta, several peaceful-minded deities came up to me, bowed, and stood to one side. Those deities said to me: ‘Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about an individual with internal fetters and one with external fetters. The assembly is overjoyed! Sir, please go to Venerable Sāriputta out of sympathy.’

> Pali: “Idha, sāriputta, sambahulā samacittā devatā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, sāriputta, tā devatā maṁ etadavocuṁ: ‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. Haṭṭhā, bhante, parisā. Sādhu, bhante, bhagavā yena āyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā’ti.

[¶32] 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.

> Pali: Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṁ byābādhenti.

[¶33] Sāriputta, you might think: ‘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.’ But you should not see it like this. It was right here that those deities developed their minds.

> Pali: Siyā kho pana, sāriputta, evamassa: ‘tattha nūna tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ yena tā devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṁ byābādhentī’ti. Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. Idheva kho, sāriputta, tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ, yena tā devatā dasapi hutvā …pe… na ca aññamaññaṁ byābādhenti.

[¶34] So you should train like this: ‘We shall have peaceful faculties and peaceful minds.’ That’s how you should train. When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking: ‘We shall present the gift of peace to our spiritual companions.’ That’s how you should train.

> Pali: Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ: ‘santindriyā bhavissāma santamānasā’ti. Evañhi vo, sāriputta, sikkhitabbaṁ. ‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ. Santaṁyeva upahāraṁ upaharissāma sabrahmacārīsū’ti. ‘Evañhi vo, sāriputta, sikkhitabbaṁ.

[¶35] Those wanderers of other religions, Sāriputta, who have not heard this exposition of the teaching are lost.”

> Pali: Anassuṁ kho, sāriputta, aññatitthiyā paribbājakā ye imaṁ dhammapariyāyaṁ nāssosun’”ti.

[¶36] AN 2.37

> Pali: AN 2.37

[¶37] So I have heard. At one time Venerable Mahākaccāna was staying at Varaṇā, on the bank of the Kaddama Lake.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā mahākaccāno varaṇāyaṁ viharati bhaddasāritīre.

[¶38] Then the brahmin Ārāmadaṇḍa went up to Mahākaccāna, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Mahākaccāna:

> Pali: Atha kho ārāmadaṇḍo brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ārāmadaṇḍo brāhmaṇo āyasmantaṁ mahākaccānaṁ etadavoca:

[¶39] “What is the cause, worthy Kaccāna, what is the reason why aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders?”

> Pali: “ko nu kho, bho kaccāna, hetu ko paccayo yena khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī”ti?

[¶40] “It is because of their insistence on sensual desire, their shackles, avarice, and attachment, that aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders.”

> Pali: “Kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī”ti.

[¶41] “What is the cause, worthy Kaccāna, what is the reason why ascetics fight with ascetics?”

> Pali: “Ko pana, bho kaccāna, hetu ko paccayo yena samaṇāpi samaṇehi vivadantī”ti?

[¶42] “It is because of their insistence on views, their shackles, avarice, and attachment, that ascetics fight with ascetics.”

> Pali: “Diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, samaṇāpi samaṇehi vivadantī”ti.

[¶43] “Worthy Kaccāna, is there anyone in the world who has gone beyond the insistence on sensual desire and the insistence on views?”

> Pali: “Atthi pana, bho kaccāna, koci lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti?

[¶44] “There is, brahmin.”

> Pali: “Atthi, brāhmaṇa, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.

[¶45] “Who in the world has gone beyond the insistence on sensual desire and the insistence on views?”

> Pali: “Ko pana so, bho kaccāna, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti?

[¶46] “In the eastern lands there is a city named Sāvatthī. There the Blessed One is now staying, the perfected one, the fully awakened Buddha. He, brahmin, has gone beyond the insistence on sensual desire and the insistence on views.”

> Pali: “Atthi, brāhmaṇa, puratthimesu janapadesu sāvatthī nāma nagaraṁ. Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho. So hi, brāhmaṇa, bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.

[¶47] When this was said, the brahmin Ārāmadaṇḍa rose from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his cupped palms toward the Buddha, and expressed this heartfelt sentiment three times:

> Pali: Evaṁ vutte, ārāmadaṇḍo brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:

[¶48] “Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

> Pali: “Namo tassa bhagavato arahato sammāsambuddhassa.

[¶49] Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

> Pali: Namo tassa bhagavato arahato sammāsambuddhassa.

[¶50] Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

> Pali: Namo tassa bhagavato arahato sammāsambuddhassa.

[¶51] He who has gone beyond the insistence on sensual desire and the insistence on views.

> Pali: Yo hi so bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.

[¶52] Excellent, worthy Kaccāna! Excellent! 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 clear eyes can see what’s there, the worthy Kaccāna has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life.”

> Pali: “Abhikkantaṁ, bho kaccāna, abhikkantaṁ, bho kaccāna. Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya; andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṁ, bho kaccāna, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶53] AN 2.38

> Pali: AN 2.38

[¶54] At one time Venerable Mahākaccāna was staying near Madhurā in the Nut Grass Grove.

> Pali: Ekaṁ samayaṁ āyasmā mahākaccāno madhurāyaṁ viharati gundāvane.

[¶55] Then the brahmin Kandarāyana went up to Mahākaccāna, and exchanged greetings with him … He sat down to one side and said to Mahākaccāna:

> Pali: Atha kho kandarāyano brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ …pe… ekamantaṁ nisinno kho kandarāyano brāhmaṇo āyasmantaṁ mahākaccānaṁ etadavoca:

[¶56] “I have heard, worthy 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. And this is indeed the case, 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. This is not appropriate, worthy Kaccāna.”

> Pali: “sutaṁ metaṁ, bho kaccāna, ‘na samaṇo kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṁ, bho kaccāna, tatheva? Na hi bhavaṁ kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṁ, bho kaccāna, na sampannamevā”ti.

[¶57] “There is the stage of an elder and the stage of youth as explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. If an elder, though eighty, ninety, or a hundred years old, still dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more, they are reckoned as a child, not a senior. If a youth, young, with pristine black hair, blessed with youth, in the prime of life, 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, they are reckoned as astute, a senior.”

> Pali: “Atthi, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena vuddhabhūmi ca akkhātā daharabhūmi ca. Vuddho cepi, brāhmaṇa, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā, so ca kāme paribhuñjati kāmamajjhāvasati kāmapariḷāhena pariḍayhati kāmavitakkehi khajjati kāmapariyesanāya ussuko. Atha kho so bālo na therotveva saṅkhyaṁ gacchati. Daharo cepi, brāhmaṇa, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. So ca na kāme paribhuñjati na kāmamajjhāvasati, na kāmapariḷāhena pariḍayhati, na kāmavitakkehi khajjati, na kāmapariyesanāya ussuko. Atha kho so paṇḍito therotveva saṅkhyaṁ gacchatī”ti.

[¶58] When this was said, the brahmin Kandarāyana got up from his seat, placed his robe over one shoulder, and bowed with his head to the feet of the young mendicants, saying, “The good fellows are elders, at the stage of the elder; we are youths, at the stage of youth.

> Pali: Evaṁ vutte, kandarāyano brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā daharānaṁ sataṁ bhikkhūnaṁ pāde sirasā vandati: “vuddhā bhavanto, vuddhabhūmiyaṁ ṭhitā. Daharā mayaṁ, daharabhūmiyaṁ ṭhitā”ti.

[¶59] Excellent, worthy Kaccāna! … From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life.”

> Pali: “Abhikkantaṁ, bho kaccāna …pe… upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶60] AN 2.39

> Pali: AN 2.39

[¶61] “At a time when bandits are strong, kings are weak. Then the king is not at ease when going out or coming back or when touring the provinces. The brahmins and householders, likewise, are not at ease when going out or coming back, or when inspecting their external business activities. In the same way, at a time when bad mendicants are strong, good-hearted mendicants are weak. Then the good-hearted mendicants continually adhere to silence in the midst of the Saṅgha, or they stay in the borderlands. This is for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.

> Pali: “Yasmiṁ, bhikkhave, samaye corā balavanto honti, rājāno tasmiṁ samaye dubbalā honti. Tasmiṁ, bhikkhave, samaye rañño na phāsu hoti atiyātuṁ vā niyyātuṁ vā paccantime vā janapade anusaññātuṁ. Brāhmaṇagahapatikānampi tasmiṁ samaye na phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ. Evamevaṁ kho, bhikkhave, yasmiṁ samaye pāpabhikkhū balavanto honti, pesalā bhikkhū tasmiṁ samaye dubbalā honti. Tasmiṁ, bhikkhave, samaye pesalā bhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti paccantime vā janapade acchanti. Tayidaṁ, bhikkhave, hoti bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.

[¶62] At a time when kings are strong, bandits are weak. Then the king is at ease when going out or coming back or when inspecting the provinces. The brahmins and householders, likewise, are at ease when going out or coming back, or when inspecting their external business activities. In the same way, at a time when good-hearted mendicants are strong, bad mendicants are weak. Then the bad mendicants continually adhere to silence in the midst of the Saṅgha, or they leave for some place or other. This is for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.”

> Pali: Yasmiṁ, bhikkhave, samaye rājāno balavanto honti, corā tasmiṁ samaye dubbalā honti. Tasmiṁ, bhikkhave, samaye rañño phāsu hoti atiyātuṁ vā niyyātuṁ vā paccantime vā janapade anusaññātuṁ. Brāhmaṇagahapatikānampi tasmiṁ samaye phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ. Evamevaṁ kho, bhikkhave, yasmiṁ samaye pesalā bhikkhū balavanto honti, pāpabhikkhū tasmiṁ samaye dubbalā honti. Tasmiṁ, bhikkhave, samaye pāpabhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti, yena vā pana tena pakkamanti. Tayidaṁ, bhikkhave, hoti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.

[¶63] AN 2.40

> Pali: AN 2.40

[¶64] “Mendicants, I don’t praise wrong practice for these two, for laypeople and renunciates. Because of wrong practice, neither laypeople nor renunciates succeed in completing the system of the skillful teaching.

> Pali: “Dvinnāhaṁ, bhikkhave, micchāpaṭipattiṁ na vaṇṇemi, gihissa vā pabbajitassa vā. Gihī vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.

[¶65] I praise right practice for these two, for laypeople and renunciates. Because of right practice, both laypeople and renunciates succeed in completing the system of the skillful teaching.”

> Pali: Dvinnāhaṁ, bhikkhave, sammāpaṭipattiṁ vaṇṇemi, gihissa vā pabbajitassa vā. Gihī vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti.

[¶66] AN 2.41

> Pali: AN 2.41

[¶67] “Mendicants, by memorizing the discourses incorrectly, taking only a semblance of the phrasing, some mendicants shut out the meaning and the teaching. They act for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. They brim with much wickedness and make the true teaching disappear.

> Pali: “Ye te, bhikkhave, bhikkhū duggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca paṭibāhanti te, bhikkhave, bhikkhū bahujanāhitāya paṭipannā bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpenti.

[¶68] But by memorizing the discourses well, not taking only a semblance of the phrasing, some mendicants conform to the meaning and the teaching. They act for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. They brim with much merit and make the true teaching continue.”

> Pali: Ye te, bhikkhave, bhikkhū suggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca anulomenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti.

[¶69] > Pali: Samacittavaggo catuttho.

## 5. The Chapter on Assemblies · AN 2.42–2.51

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/5/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/5/#p-N

[¶0] AN 2.42

> Pali: AN 2.42

[¶1] “There are, mendicants, these two assemblies. What two? A shallow assembly and a deep assembly. And what is a shallow assembly? An assembly where the mendicants are haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. This is called a shallow assembly.

> Pali: “Dvemā, bhikkhave, parisā. Katamā dve? Uttānā ca parisā gambhīrā ca parisā. Katamā ca, bhikkhave, uttānā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū uddhatā honti unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā. Ayaṁ vuccati, bhikkhave, uttānā parisā.

[¶2] And what is a deep assembly? An assembly where the mendicants are not haughty, insolent, fickle, scurrilous, or loose-tongued, but have established mindfulness, situational awareness, immersion, unified minds, and restrained faculties. This is called a deep assembly. These are the two assemblies. The better of these two assemblies is the deep assembly.”

> Pali: Katamā ca, bhikkhave, gambhīrā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū anuddhatā honti anunnaḷā acapalā amukharā avikiṇṇavācā upaṭṭhitassatī sampajānā samāhitā ekaggacittā saṁvutindriyā. Ayaṁ vuccati, bhikkhave, gambhīrā parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ gambhīrā parisā”ti.

[¶3] AN 2.43

> Pali: AN 2.43

[¶4] “There are, mendicants, these two assemblies. What two? A divided assembly and a harmonious assembly. And what is a divided assembly? An assembly where the mendicants fight, quarrel, and dispute, continually wounding each other with barbed words. This is called a divided assembly.

> Pali: “Dvemā, bhikkhave, parisā. Katamā dve? Vaggā ca parisā samaggā ca parisā. Katamā ca, bhikkhave, vaggā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. Ayaṁ vuccati, bhikkhave, vaggā parisā.

[¶5] And what is a harmonious assembly? An assembly where the mendicants live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly. These are the two assemblies. The better of these two assemblies is the harmonious assembly.”

> Pali: Katamā ca, bhikkhave, samaggā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti. Ayaṁ vuccati, bhikkhave, samaggā parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ samaggā parisā”ti.

[¶6] AN 2.44

> Pali: AN 2.44

[¶7] “There are, mendicants, these two assemblies. What two? An assembly of the worst and an assembly of the best. And what is an assembly of the worst? An assembly where the senior mendicants are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after follow their example. 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. This is called an assembly of the worst.

> Pali: “Dvemā, bhikkhave, parisā. Katamā dve? Anaggavatī ca parisā aggavatī ca parisā. Katamā ca, bhikkhave, anaggavatī parisā? Idha, bhikkhave, yassaṁ parisāyaṁ therā bhikkhū bāhulikā honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṁ vuccati, bhikkhave, anaggavatī parisā.

[¶8] And what is an assembly of the best? An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after follow their example. 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. This is called an assembly of the best. These are the two assemblies. The better of these two assemblies is the assembly of the best.”

> Pali: Katamā ca, bhikkhave, aggavatī parisā? Idha, bhikkhave, yassaṁ parisāyaṁ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṁ vuccati, bhikkhave, aggavatī parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ aggavatī parisā”ti.

[¶9] AN 2.45

> Pali: AN 2.45

[¶10] “There are, mendicants, these two assemblies. What two? An ignoble assembly and a noble assembly. And what is an ignoble assembly? An assembly where the mendicants don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called an ignoble assembly.

> Pali: “Dvemā, bhikkhave, parisā. Katamā dve? Anariyā ca parisā ariyā ca parisā. Katamā ca, bhikkhave, anariyā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti. Ayaṁ vuccati, bhikkhave, anariyā parisā.

[¶11] And what is a noble assembly? An assembly where the mendicants truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called a noble assembly. These are the two assemblies. The better of these two assemblies is the noble assembly.”

> Pali: Katamā ca, bhikkhave, ariyā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti. Ayaṁ vuccati, bhikkhave, ariyā parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ ariyā parisā”ti.

[¶12] AN 2.46

> Pali: AN 2.46

[¶13] “There are, mendicants, these two assemblies. What two? An assembly of the dregs and an assembly of the cream. And what is an assembly of the dregs? An assembly where the mendicants make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. This is called an assembly of the dregs.

> Pali: “Dvemā, bhikkhave, parisā. Katamā dve? Parisākasaṭo ca parisāmaṇḍo ca. Katamo ca, bhikkhave, parisākasaṭo? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū chandāgatiṁ gacchanti, dosāgatiṁ gacchanti, mohāgatiṁ gacchanti, bhayāgatiṁ gacchanti. Ayaṁ vuccati, bhikkhave, parisākasaṭo.

[¶14] And what is an assembly of the cream? An assembly where the mendicants make decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. This is called an assembly of the cream. These are the two assemblies. The better of these two assemblies is the assembly of the cream.”

> Pali: Katamo ca, bhikkhave, parisāmaṇḍo? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū na chandāgatiṁ gacchanti, na dosāgatiṁ gacchanti, na mohāgatiṁ gacchanti, na bhayāgatiṁ gacchanti. Ayaṁ vuccati, bhikkhave, parisāmaṇḍo. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ parisāmaṇḍo”ti.

[¶15] AN 2.47

> Pali: AN 2.47

[¶16] “There are, mendicants, these two assemblies. What two? An assembly educated in fancy talk, not in questioning, and an assembly educated in questioning, not in fancy talk. And what is an assembly educated in fancy talk, not in questioning? It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing. But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. But when they’ve memorized those teachings they don’t question or examine each other, saying: ‘Why does it say this? What does that mean?’ So they don’t reveal what is hidden or clarify what is unclear, or dispel doubt regarding the many doubtful matters. This is called an assembly educated in fancy talk, not in questioning.

> Pali: “Dvemā, bhikkhave, parisā. Katamā dve? Okkācitavinītā parisā nopaṭipucchāvinītā, paṭipucchāvinītā parisā nookkācitavinītā. Katamā ca, bhikkhave, okkācitavinītā parisā nopaṭipucchāvinītā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti, te ca taṁ dhammaṁ pariyāpuṇitvā na ceva aññamaññaṁ paṭipucchanti na ca paṭivicaranti: ‘idaṁ kathaṁ, imassa ko attho’ti? Te avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ na paṭivinodenti. Ayaṁ vuccati, bhikkhave, okkācitavinītā parisā no paṭipucchāvinītā.

[¶17] And what is an assembly educated in questioning, not in fancy talk? It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing. But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. And when they’ve memorized those teachings they question and examine each other, saying: ‘Why does it say this? What does that mean?’ So they reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters. This is called an assembly educated in questioning, not in fancy talk. These are the two assemblies. The better of these two assemblies is the assembly educated in questioning, not in fancy talk.”

> Pali: Katamā ca, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. Ye pana te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. Te taṁ dhammaṁ pariyāpuṇitvā aññamaññaṁ paṭipucchanti paṭivicaranti: ‘idaṁ kathaṁ, imassa ko attho’ti? Te avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti. Ayaṁ vuccati, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ paṭipucchāvinītā parisā nookkācitavinītā”ti.

[¶18] AN 2.48

> Pali: AN 2.48

[¶19] “There are, mendicants, these two assemblies. What two? An assembly that values things of the flesh, not the true teaching, and an assembly that values the true teaching, not things of the flesh. And what is an assembly that values things of the flesh, not the true teaching? It is an assembly where the mendicants praise each other in front of the white-clothed laypeople, saying: ‘The mendicant so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a direct witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of teachings; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’ They thereby acquire material things. And when they get these things, they use them tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is called an assembly that values things of the flesh, not the true teaching.

> Pali: “Dvemā, bhikkhave, parisā. Katamā dve? Āmisagaru parisā no saddhammagaru, saddhammagaru parisā no āmisagaru. Katamā ca, bhikkhave, āmisagaru parisā no saddhammagaru? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ bhāsanti: ‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānusārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti. Te tena lābhaṁ labhanti. Te taṁ lābhaṁ labhitvā gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti. Ayaṁ vuccati, bhikkhave, āmisagaru parisā no saddhammagaru.

[¶20] And what is an assembly that values the true teaching, not things of the flesh? It is an assembly where the mendicants don’t praise each other in front of the white-clothed laypeople, saying: ‘The mendicant so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a direct witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of teachings; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’ They thereby acquire material things. And when they get these things, they use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is called an assembly that values the true teaching, not things of the flesh. These are the two assemblies. The better of these two assemblies is the assembly that values the true teaching, not things of the flesh.”

> Pali: Katamā ca, bhikkhave, saddhammagaru parisā noāmisagaru? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ na bhāsanti: ‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānusārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti. Te tena lābhaṁ labhanti. Te taṁ lābhaṁ labhitvā agathitā amucchitā anajjhosannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti. Ayaṁ vuccati, bhikkhave, saddhammagaru parisā noāmisagaru. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ saddhammagaru parisā noāmisagarū”ti.

[¶21] AN 2.49

> Pali: AN 2.49

[¶22] “There are, mendicants, these two assemblies. What two? An unjust assembly and a just assembly. And what is an unjust assembly? An assembly where legal acts against the teaching proceed, while legal acts following the teaching don’t proceed. Legal acts against the training proceed, while legal acts following the training don’t proceed. Legal acts against the teaching are explained, while legal acts following the teaching aren’t explained. Legal acts against the training are explained, while legal acts following the training aren’t explained. This is called an unjust assembly.

> Pali: “Dvemā, bhikkhave, parisā. Katamā dve? Visamā ca parisā samā ca parisā. Katamā ca, bhikkhave, visamā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ adhammakammāni pavattanti dhammakammāni nappavattanti, avinayakammāni pavattanti vinayakammāni nappavattanti, adhammakammāni dippanti dhammakammāni na dippanti, avinayakammāni dippanti vinayakammāni na dippanti. Ayaṁ vuccati, bhikkhave, visamā parisā. (…)

[¶23] And what is a just assembly? An assembly where legal acts following the teaching proceed, while legal acts against the teaching don’t proceed. Legal acts following the training proceed, while legal acts against the training don’t proceed. Legal acts following the teaching are explained, while legal acts against the teaching aren’t explained. Legal acts in line with the training are explained, while legal acts following training aren’t explained. This is called a just assembly. These are the two assemblies. The better of these two assemblies is the just assembly.”

> Pali: Katamā ca, bhikkhave, samā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ dhammakammāni pavattanti adhammakammāni nappavattanti, vinayakammāni pavattanti avinayakammāni nappavattanti, dhammakammāni dippanti adhammakammāni na dippanti, vinayakammāni dippanti avinayakammāni na dippanti. Ayaṁ vuccati, bhikkhave, samā parisā. (…) Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ samā parisā”ti.

[¶24] AN 2.50

> Pali: AN 2.50

[¶25] “There are, mendicants, these two assemblies. What two? An unprincipled assembly and a principled assembly … The better of these two assemblies is the principled assembly.”

> Pali: “Dvemā, bhikkhave, parisā. Katamā dve? Adhammikā ca parisā dhammikā ca parisā …pe… imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ dhammikā parisā”ti.

[¶26] AN 2.51

> Pali: AN 2.51

[¶27] “There are, mendicants, these two assemblies. What two? An assembly with unprincipled speech, and an assembly with principled speech. And what is an assembly with unprincipled speech? It is an assembly where the mendicants take up disciplinary issues, whether legitimate or not. 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. Unable to persuade or convince each other, they can’t let go of their opinions. They obstinately stick to that disciplinary issue, insisting that: ‘This is the only truth, anything else is futile.’ This is called an assembly with unprincipled speech.

> Pali: “Dvemā, bhikkhave, parisā. Katamā dve? Adhammavādinī ca parisā dhammavādinī ca parisā. Katamā ca, bhikkhave, adhammavādinī parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū adhikaraṇaṁ ādiyanti dhammikaṁ vā adhammikaṁ vā. Te taṁ adhikaraṇaṁ ādiyitvā na ceva aññamaññaṁ saññāpenti na ca saññattiṁ upagacchanti, na ca nijjhāpenti na ca nijjhattiṁ upagacchanti. Te asaññattibalā anijjhattibalā appaṭinissaggamantino tameva adhikaraṇaṁ thāmasā parāmāsā abhinivissa voharanti: ‘idameva saccaṁ moghamaññan’ti. Ayaṁ vuccati, bhikkhave, adhammavādinī parisā.

[¶28] And what is an assembly with principled speech? It is an assembly where the mendicants take up disciplinary issues, whether legitimate or not. Then they persuade each other or allow themselves to be persuaded, and they convince each other or allow themselves to be convinced. 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: ‘This is the only truth, anything else is futile.’ This is called an assembly with principled speech. These are the two assemblies. The better of these two assemblies is the assembly with principled speech.”

> Pali: Katamā ca, bhikkhave, dhammavādinī parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū adhikaraṇaṁ ādiyanti dhammikaṁ vā adhammikaṁ vā. Te taṁ adhikaraṇaṁ ādiyitvā aññamaññaṁ saññāpenti ceva saññattiñca upagacchanti, nijjhāpenti ceva nijjhattiñca upagacchanti. Te saññattibalā nijjhattibalā paṭinissaggamantino, na tameva adhikaraṇaṁ thāmasā parāmāsā abhinivissa voharanti: ‘idameva saccaṁ moghamaññan’ti. Ayaṁ vuccati, bhikkhave, dhammavādinī parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ dhammavādinī parisā”ti.

[¶29] > Pali: Parisavaggo pañcamo.

[¶30] > Pali: Tassuddānaṁ

[¶31] > Pali: Uttānā vaggā aggavatī,
Ariyā kasaṭo ca pañcamo;
Okkācitaāmisañceva,
Visamā adhammādhammiyena cāti.

[¶32] > Pali: Paṭhamo paṇṇāsako samatto.

## 6. The Chapter on Individuals · AN 2.52–2.63

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/6/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/6/#p-N

[¶0] AN 2.52

> Pali: AN 2.52

[¶1] “These two individuals, mendicants, arise in the world for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. What two? The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch. These are the two individuals who arise in the world for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.”

> Pali: “Dveme, bhikkhave, puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. Katame dve? Tathāgato ca arahaṁ sammāsambuddho, rājā ca cakkavattī. Ime kho, bhikkhave, dve puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.

[¶2] AN 2.53

> Pali: AN 2.53

[¶3] “These two individuals, mendicants, arise in the world who are incredible human beings. What two? The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch. These are the two individuals who arise in the world who are incredible human beings.”

> Pali: “Dveme, bhikkhave, puggalā loke uppajjamānā uppajjanti acchariyamanussā. Katame dve? Tathāgato ca arahaṁ sammāsambuddho, rājā ca cakkavattī. Ime kho, bhikkhave, dve puggalā loke uppajjamānā uppajjanti acchariyamanussā”ti.

[¶4] AN 2.54

> Pali: AN 2.54

[¶5] “There are two individuals, mendicants, whose death is regretted by many people. What two? The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch. These are the two individuals, mendicants, whose death is regretted by many people.”

> Pali: “Dvinnaṁ, bhikkhave, puggalānaṁ kālakiriyā bahuno janassa anutappā hoti. Katamesaṁ dvinnaṁ? Tathāgatassa ca arahato sammāsambuddhassa, rañño ca cakkavattissa. Imesaṁ kho, bhikkhave, dvinnaṁ puggalānaṁ kālakiriyā bahuno janassa anutappā hotī”ti.

[¶6] AN 2.55

> Pali: AN 2.55

[¶7] “Mendicants, these two are worthy of a monument. What two? The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch. These are the two who are worthy of a monument.”

> Pali: “Dveme, bhikkhave, thūpārahā. Katame dve? Tathāgato ca arahaṁ sammāsambuddho, rājā ca cakkavattī. Ime kho, bhikkhave, dve thūpārahā”ti.

[¶8] AN 2.56

> Pali: AN 2.56

[¶9] “Mendicants, there are two kinds of Buddhas. What two? The Realized One, the perfected one, the fully awakened Buddha; and an independent Buddha. These are the two kinds of Buddhas.”

> Pali: “Dveme, bhikkhave, buddhā. Katame dve? Tathāgato ca arahaṁ sammāsambuddho, paccekabuddho ca. Ime kho, bhikkhave, dve buddhā”ti.

[¶10] AN 2.57

> Pali: AN 2.57

[¶11] “These two, mendicants, are not startled by a crack of thunder. What two? A mendicant who has ended defilements; and a thoroughbred elephant. These are the two who are not startled by a crack of thunder.”

> Pali: “Dveme, bhikkhave, asaniyā phalantiyā na santasanti. Katame dve? Bhikkhu ca khīṇāsavo, hatthājānīyo ca. Ime kho, bhikkhave, dve asaniyā phalantiyā na santasantī”ti.

[¶12] AN 2.58

> Pali: AN 2.58

[¶13] “These two, mendicants, are not startled by a crack of thunder. What two? A mendicant who has ended defilements; and a thoroughbred horse. These are the two who are not startled by a crack of thunder.”

> Pali: “Dveme, bhikkhave, asaniyā phalantiyā na santasanti. Katame dve? Bhikkhu ca khīṇāsavo, assājānīyo ca. Ime kho, bhikkhave, dve asaniyā phalantiyā na santasantī”ti.

[¶14] AN 2.59

> Pali: AN 2.59

[¶15] “These two, mendicants, are not startled by a crack of thunder. What two? A mendicant who has ended defilements; and a lion, king of beasts. These are the two who are not startled by a crack of thunder.”

> Pali: “Dveme, bhikkhave, asaniyā phalantiyā na santasanti. Katame dve? Bhikkhu ca khīṇāsavo, sīho ca migarājā. Ime kho, bhikkhave, dve asaniyā phalantiyā na santasantī”ti.

[¶16] AN 2.60

> Pali: AN 2.60

[¶17] “Mystery men see two reasons not to use regular speech. What two? Thinking: ‘May we not lie, and may we not misrepresent others with falsehoods.’ Mystery men see these two reasons not to use regular speech.”

> Pali: “Dveme, bhikkhave, atthavase sampassamānā kiṁpurisā mānusiṁ vācaṁ na bhāsanti. Katame dve? Mā ca musā bhaṇimhā, mā ca paraṁ abhūtena abbhācikkhimhāti. Ime kho, bhikkhave, dve atthavase sampassamānā kiṁpurisā mānusiṁ vācaṁ na bhāsantī”ti.

[¶18] AN 2.61

> Pali: AN 2.61

[¶19] “Mendicants, ladies die without getting enough of two things. What two? Sexual intercourse and giving birth. Ladies die without getting enough of these two things.”

> Pali: “Dvinnaṁ dhammānaṁ, bhikkhave, atitto appaṭivāno mātugāmo kālaṁ karoti. Katamesaṁ dvinnaṁ? Methunasamāpattiyā ca vijāyanassa ca. Imesaṁ kho, bhikkhave, dvinnaṁ dhammānaṁ atitto appaṭivāno mātugāmo kālaṁ karotī”ti.

[¶20] AN 2.62

> Pali: AN 2.62

[¶21] “Mendicants, I will teach you about living with bad people and living with good people. Listen and apply your mind well, I will speak.”

> Pali: “Asantasannivāsañca vo, bhikkhave, desessāmi santasannivāsañca. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶22] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶23] “What is it like living with bad people? How do bad people live together?

> Pali: “Kathañca, bhikkhave, asantasannivāso hoti, kathañca asanto sannivasanti?

[¶24] It’s when a senior mendicant thinks: ‘No mendicant, whether senior, middle, or junior, should admonish me; and I shouldn’t admonish any mendicant, whether senior, middle, or junior. If a mendicant—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.’

> Pali: Idha, bhikkhave, therassa bhikkhuno evaṁ hoti: ‘theropi maṁ na vadeyya, majjhimopi maṁ na vadeyya, navopi maṁ na vadeyya; therampāhaṁ na vadeyyaṁ, majjhimampāhaṁ na vadeyyaṁ, navampāhaṁ na vadeyyaṁ. Thero cepi maṁ vadeyya ahitānukampī maṁ vadeyya no hitānukampī, noti naṁ vadeyyaṁ viheṭheyyaṁ passampissa nappaṭikareyyaṁ.

[¶25] And a middle or a junior mendicant also thinks: ‘No mendicant, whether senior, middle, or junior, should admonish me; and I shouldn’t admonish any mendicant, whether senior, middle, or junior. If a mendicant—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.’

> Pali: Majjhimo cepi maṁ vadeyya …pe… navo cepi maṁ vadeyya, ahitānukampī maṁ vadeyya no hitānukampī, noti naṁ vadeyyaṁ viheṭheyyaṁ passampissa nappaṭikareyyaṁ’. Majjhimassapi bhikkhuno evaṁ hoti …pe… navassapi bhikkhuno evaṁ hoti: ‘theropi maṁ na vadeyya, majjhimopi maṁ na vadeyya, navopi maṁ na vadeyya; therampāhaṁ na vadeyyaṁ, majjhimampāhaṁ na vadeyyaṁ, navampāhaṁ na vadeyyaṁ. Thero cepi maṁ vadeyya ahitānukampī maṁ vadeyya no hitānukampī noti naṁ vadeyyaṁ viheṭheyyaṁ passampissa nappaṭikareyyaṁ. Majjhimo cepi maṁ vadeyya … navo cepi maṁ vadeyya ahitānukampī maṁ vadeyya no hitānukampī, noti naṁ vadeyyaṁ viheṭheyyaṁ passampissa nappaṭikareyyaṁ’.

[¶26] That’s what it’s like living with bad people; that’s how bad people live together.

> Pali: Evaṁ kho, bhikkhave, asantasannivāso hoti, evañca asanto sannivasanti.

[¶27] What is it like living with good people? How do good people live together? It’s when a senior mendicant thinks:

> Pali: Kathañca, bhikkhave, santasannivāso hoti, kathañca santo sannivasanti? Idha, bhikkhave, therassa bhikkhuno evaṁ hoti:

[¶28] ‘Any mendicant, whether senior, middle, or junior, should admonish me; and I should admonish any mendicant, whether senior, middle, or junior. If a mendicant—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.’

> Pali: ‘theropi maṁ vadeyya, majjhimopi maṁ vadeyya, navopi maṁ vadeyya; therampāhaṁ vadeyyaṁ, majjhimampāhaṁ vadeyyaṁ, navampāhaṁ vadeyyaṁ. Thero cepi maṁ vadeyya hitānukampī maṁ vadeyya no ahitānukampī, sādhūti naṁ vadeyyaṁ na naṁ viheṭheyyaṁ passampissa paṭikareyyaṁ. Majjhimo cepi maṁ vadeyya …pe… navo cepi maṁ vadeyya hitānukampī maṁ vadeyya no ahitānukampī, sādhūti naṁ vadeyyaṁ na naṁ viheṭheyyaṁ passampissa paṭikareyyaṁ’.

[¶29] And a middle or a junior mendicant also thinks: ‘Any mendicant, whether senior, middle, or junior, may admonish me; and I’ll admonish any mendicant, whether senior, middle, or junior. If a mendicant—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.’

> Pali: Majjhimassapi bhikkhuno evaṁ hoti …pe… navassapi bhikkhuno evaṁ hoti: ‘theropi maṁ vadeyya, majjhimopi maṁ vadeyya, navopi maṁ vadeyya; therampāhaṁ vadeyyaṁ, majjhimampāhaṁ vadeyyaṁ, navampāhaṁ vadeyyaṁ. Thero cepi maṁ vadeyya hitānukampī maṁ vadeyya no ahitānukampī, sādhūti naṁ vadeyyaṁ na naṁ viheṭheyyaṁ passampissa paṭikareyyaṁ. Majjhimo cepi maṁ vadeyya …pe… navo cepi maṁ vadeyya hitānukampī maṁ vadeyya no ahitānukampī, sādhūti naṁ vadeyyaṁ na naṁ viheṭheyyaṁ passampissa paṭikareyyaṁ’.

[¶30] That’s what it’s like living with good people; that’s how good people live together.”

> Pali: Evaṁ kho, bhikkhave, santasannivāso hoti, evañca santo sannivasantī”ti.

[¶31] AN 2.63

> Pali: AN 2.63

[¶32] “In any disciplinary issue where on both sides the endless talk, contempt for each other’s views, resentment, bitterness, and exasperation is not settled, you can expect that this disciplinary issue will lead to lasting acrimony and enmity, and the mendicants will not live comfortably.

> Pali: “Yasmiṁ, bhikkhave, adhikaraṇe ubhato vacīsaṁsāro diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi ajjhattaṁ avūpasantaṁ hoti, tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ: ‘dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ viharissanti’.

[¶33] In any disciplinary issue where on both sides the endless talk, contempt for each other’s views, resentment, bitterness, and exasperation is well settled, you can expect that this disciplinary issue won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.”

> Pali: Yasmiñca kho, bhikkhave, adhikaraṇe ubhato vacīsaṁsāro diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi ajjhattaṁ suvūpasantaṁ hoti, tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ: ‘na dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca phāsuṁ viharissantī’”ti.

[¶34] > Pali: Puggalavaggo paṭhamo.

## 7. The Chapter on Happiness · AN 2.64–2.76

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/7/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/7/#p-N

[¶0] AN 2.64

> Pali: AN 2.64

[¶1] “There are, mendicants, these two kinds of happiness. What two? The happiness of laypeople, and the happiness of renunciates. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of renunciates.”

> Pali: “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Gihisukhañca pabbajitasukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ pabbajitasukhan”ti.

[¶2] AN 2.65

> Pali: AN 2.65

[¶3] “There are, mendicants, these two kinds of happiness. What two? Sensual happiness and the happiness of renunciation. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of renunciation.”

> Pali: “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Kāmasukhañca nekkhammasukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ nekkhammasukhan”ti.

[¶4] AN 2.66

> Pali: AN 2.66

[¶5] “There are, mendicants, these two kinds of happiness. What two? The happiness of attachments, and the happiness of no attachments. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of no attachments.”

> Pali: “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Upadhisukhañca nirupadhisukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ nirupadhisukhan”ti.

[¶6] AN 2.67

> Pali: AN 2.67

[¶7] “There are, mendicants, these two kinds of happiness. What two? Defiled happiness and undefiled happiness. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of no defilements.”

> Pali: “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Sāsavasukhañca anāsavasukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ anāsavasukhan”ti.

[¶8] AN 2.68

> Pali: AN 2.68

[¶9] “There are, mendicants, these two kinds of happiness. What two? Happiness of the flesh and happiness not of the flesh. These are the two kinds of happiness. The better of these two kinds of happiness is happiness not of the flesh.”

> Pali: “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Sāmisañca sukhaṁ nirāmisañca sukhaṁ. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ nirāmisaṁ sukhan”ti.

[¶10] AN 2.69

> Pali: AN 2.69

[¶11] “There are, mendicants, these two kinds of happiness. What two? Noble happiness and ignoble happiness. These are the two kinds of happiness. The better of these two kinds of happiness is noble happiness.”

> Pali: “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Ariyasukhañca anariyasukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ ariyasukhan”ti.

[¶12] AN 2.70

> Pali: AN 2.70

[¶13] “There are, mendicants, these two kinds of happiness. What two? Physical happiness and mental happiness. These are the two kinds of happiness. The better of these two kinds of happiness is mental happiness.”

> Pali: “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Kāyikañca sukhaṁ cetasikañca sukhaṁ. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ cetasikaṁ sukhan”ti.

[¶14] AN 2.71

> Pali: AN 2.71

[¶15] “There are, mendicants, these two kinds of happiness. What two? Happiness with rapture and happiness free of rapture. These are the two kinds of happiness. The better of these two kinds of happiness is happiness free of rapture.”

> Pali: “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Sappītikañca sukhaṁ nippītikañca sukhaṁ. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ nippītikaṁ sukhan”ti.

[¶16] AN 2.72

> Pali: AN 2.72

[¶17] “There are, mendicants, these two kinds of happiness. What two? Happiness with pleasure and happiness with equanimity. These are the two kinds of happiness. The better of these two kinds of happiness is happiness with equanimity.”

> Pali: “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Sātasukhañca upekkhāsukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ upekkhāsukhan”ti.

[¶18] AN 2.73

> Pali: AN 2.73

[¶19] “There are, mendicants, these two kinds of happiness. What two? The happiness of immersion and the happiness without immersion. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of immersion.”

> Pali: “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Samādhisukhañca asamādhisukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ samādhisukhan”ti.

[¶20] AN 2.74

> Pali: AN 2.74

[¶21] “There are, mendicants, these two kinds of happiness. What two? Happiness that relies on rapture and happiness that relies on freedom from rapture. These are the two kinds of happiness. The better of these two kinds of happiness is happiness that relies on freedom from rapture.”

> Pali: “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Sappītikārammaṇañca sukhaṁ nippītikārammaṇañca sukhaṁ. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ nippītikārammaṇaṁ sukhan”ti.

[¶22] AN 2.75

> Pali: AN 2.75

[¶23] “There are, mendicants, these two kinds of happiness. What two? Happiness that relies on pleasure and happiness that relies on equanimity. These are the two kinds of happiness. The better of these two kinds of happiness is happiness that relies on equanimity.”

> Pali: “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Sātārammaṇañca sukhaṁ upekkhārammaṇañca sukhaṁ. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ upekkhārammaṇaṁ sukhan”ti.

[¶24] AN 2.76

> Pali: AN 2.76

[¶25] “There are, mendicants, these two kinds of happiness. What two? Happiness that relies on form and happiness that relies on the formless. These are the two kinds of happiness. The better of these two kinds of happiness is happiness that relies on the formless.”

> Pali: “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Rūpārammaṇañca sukhaṁ arūpārammaṇañca sukhaṁ. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ arūpārammaṇaṁ sukhan”ti.

[¶26] > Pali: Sukhavaggo dutiyo.

## 8. The Chapter with a Basis · AN 2.77–2.86

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/8/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/8/#p-N

[¶0] AN 2.77

> Pali: AN 2.77

[¶1] “Bad, unskillful qualities, mendicants, arise with a basis, not without a basis. By giving up that basis, those bad, unskillful qualities do not occur.”

> Pali: “Sanimittā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no animittā. Tasseva nimittassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.

[¶2] AN 2.78

> Pali: AN 2.78

[¶3] “Bad, unskillful qualities, mendicants, arise with a source, not without a source. By giving up that source, those bad, unskillful qualities do not occur.”

> Pali: “Sanidānā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no anidānā. Tasseva nidānassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.

[¶4] AN 2.79

> Pali: AN 2.79

[¶5] “Bad, unskillful qualities, mendicants, arise with a cause, not without a cause. By giving up that cause, those bad, unskillful qualities do not occur.”

> Pali: “Sahetukā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no ahetukā. Tasseva hetussa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.

[¶6] AN 2.80

> Pali: AN 2.80

[¶7] “Bad, unskillful qualities, mendicants, arise with conditions, not without conditions. By giving up those conditions, those bad, unskillful qualities do not occur.”

> Pali: “Sasaṅkhārā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no asaṅkhārā. Tesaṁyeva saṅkhārānaṁ pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.

[¶8] AN 2.81

> Pali: AN 2.81

[¶9] “Bad, unskillful qualities, mendicants, arise with a reason, not without a reason. By giving up that reason, those bad, unskillful qualities do not occur.”

> Pali: “Sappaccayā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no appaccayā. Tasseva paccayassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.

[¶10] AN 2.82

> Pali: AN 2.82

[¶11] “Bad, unskillful qualities, mendicants, arise with form, not without form. By giving up that form, those bad, unskillful qualities do not occur.”

> Pali: “Sarūpā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no arūpā. Tasseva rūpassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.

[¶12] AN 2.83

> Pali: AN 2.83

[¶13] “Bad, unskillful qualities, mendicants, arise with feeling, not without feeling. By giving up that feeling, those bad, unskillful qualities do not occur.”

> Pali: “Savedanā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no avedanā. Tassāyeva vedanāya pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.

[¶14] AN 2.84

> Pali: AN 2.84

[¶15] “Bad, unskillful qualities, mendicants, arise with perception, not without perception. By giving up that perception, those bad, unskillful qualities do not occur.”

> Pali: “Sasaññā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no asaññā. Tassāyeva saññāya pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.

[¶16] AN 2.85

> Pali: AN 2.85

[¶17] “Bad, unskillful qualities, mendicants, arise with consciousness, not without consciousness. By giving up that consciousness, those bad, unskillful qualities do not occur.”

> Pali: “Saviññāṇā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no aviññāṇā. Tasseva viññāṇassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.

[¶18] AN 2.86

> Pali: AN 2.86

[¶19] “Bad, unskillful qualities, mendicants, arise with a conditioned basis, not without a conditioned basis. By giving up that conditioned basis, those bad, unskillful qualities do not occur.”

> Pali: “Saṅkhatārammaṇā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no asaṅkhatārammaṇā. Tasseva saṅkhatassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.

[¶20] > Pali: Sanimittavaggo tatiyo.

## 9. The Chapter on Two Things · AN 2.87–2.97

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/9/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/9/#p-N

[¶0] AN 2.87

> Pali: AN 2.87

[¶1] “There are, mendicants, these two things. What two? Freedom of heart and freedom by wisdom. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Cetovimutti ca paññāvimutti ca. Ime kho, bhikkhave, dve dhammā”ti.

[¶2] AN 2.88

> Pali: AN 2.88

[¶3] “There are, mendicants, these two things. What two? Exertion, and not being scattered. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Paggāho ca avikkhepo ca. Ime kho, bhikkhave, dve dhammā”ti.

[¶4] AN 2.89

> Pali: AN 2.89

[¶5] “There are, mendicants, these two things. What two? Name and form. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Nāmañca rūpañca. Ime kho, bhikkhave, dve dhammā”ti.

[¶6] AN 2.90

> Pali: AN 2.90

[¶7] “There are, mendicants, these two things. What two? Knowledge and freedom. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Vijjā ca vimutti ca. Ime kho, bhikkhave, dve dhammā”ti.

[¶8] AN 2.91

> Pali: AN 2.91

[¶9] “There are, mendicants, these two things. What two? Views favoring existence and views favoring nonexistence. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Bhavadiṭṭhi ca vibhavadiṭṭhi ca. Ime kho, bhikkhave, dve dhammā”ti.

[¶10] AN 2.92

> Pali: AN 2.92

[¶11] “There are, mendicants, these two things. What two? Lack of conscience and prudence. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Ahirikañca anottappañca. Ime kho, bhikkhave, dve dhammā”ti.

[¶12] AN 2.93

> Pali: AN 2.93

[¶13] “There are, mendicants, these two things. What two? Conscience and prudence. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Hirī ca ottappañca. Ime kho, bhikkhave, dve dhammā”ti.

[¶14] AN 2.94

> Pali: AN 2.94

[¶15] “There are, mendicants, these two things. What two? Being hard to admonish and having bad friends. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Dovacassatā ca pāpamittatā ca. Ime kho, bhikkhave, dve dhammā”ti.

[¶16] AN 2.95

> Pali: AN 2.95

[¶17] “There are, mendicants, these two things. What two? Being easy to admonish and having good friends. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Sovacassatā ca kalyāṇamittatā ca. Ime kho, bhikkhave, dve dhammā”ti.

[¶18] AN 2.96

> Pali: AN 2.96

[¶19] “There are, mendicants, these two things. What two? Skill in the elements and skill in application of mind. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Dhātukusalatā ca manasikārakusalatā ca. Ime kho, bhikkhave, dve dhammā”ti.

[¶20] AN 2.97

> Pali: AN 2.97

[¶21] “There are, mendicants, these two things. What two? Skill in offenses and skill in resolving offenses. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Āpattikusalatā ca āpattivuṭṭhānakusalatā ca. Ime kho, bhikkhave, dve dhammā”ti.

[¶22] > Pali: Dhammavaggo catuttho.

## 10. The Chapter on Fools · AN 2.98–2.117

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/10/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/10/#p-N

[¶0] AN 2.98

> Pali: AN 2.98

[¶1] “Mendicants, there are two fools. What two? One who carries the burden of what has not come to pass, and one who doesn’t carry the burden of what has come to pass. These are the two fools.”

> Pali: “Dveme, bhikkhave, bālā. Katame dve? Yo ca anāgataṁ bhāraṁ vahati, yo ca āgataṁ bhāraṁ na vahati. Ime kho, bhikkhave, dve bālā”ti.

[¶2] AN 2.99

> Pali: AN 2.99

[¶3] “There are two who are astute. What two? One who doesn’t carry the burden of what has not come to pass, and one who carries the burden of what has come to pass. These are the two who are astute.”

> Pali: “Dveme, bhikkhave, paṇḍitā. Katame dve? Yo ca anāgataṁ bhāraṁ na vahati, yo ca āgataṁ bhāraṁ vahati. Ime kho, bhikkhave, dve paṇḍitā”ti.

[¶4] AN 2.100

> Pali: AN 2.100

[¶5] “Mendicants, there are two fools. What two? One who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable. These are the two fools.”

> Pali: “Dveme, bhikkhave, bālā. Katame dve? Yo ca akappiye kappiyasaññī, yo ca kappiye akappiyasaññī. Ime kho, bhikkhave, dve bālā”ti.

[¶6] AN 2.101

> Pali: AN 2.101

[¶7] “There are two who are astute. What two? One who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable. These are the two who are astute.”

> Pali: “Dveme, bhikkhave, paṇḍitā. Katame dve? Yo ca akappiye akappiyasaññī, yo ca kappiye kappiyasaññī. Ime kho, bhikkhave, dve paṇḍitā”ti.

[¶8] AN 2.102

> Pali: AN 2.102

[¶9] “Mendicants, there are two fools. What two? One who perceives a non-offense as an offense, and one who perceives an offense as a non-offense. These are the two fools.”

> Pali: “Dveme, bhikkhave, bālā. Katame dve? Yo ca anāpattiyā āpattisaññī, yo ca āpattiyā anāpattisaññī. Ime kho, bhikkhave, dve bālā”ti.

[¶10] AN 2.103

> Pali: AN 2.103

[¶11] “There are two who are astute. What two? One who perceives a non-offense as a non-offense, and one who perceives an offense as an offense. These are the two who are astute.”

> Pali: “Dveme, bhikkhave, paṇḍitā. Katame dve? Yo ca anāpattiyā anāpattisaññī, yo ca āpattiyā āpattisaññī. Ime kho, bhikkhave, dve paṇḍitā”ti.

[¶12] AN 2.104

> Pali: AN 2.104

[¶13] “Mendicants, there are two fools. What two? One who perceives what is not the teaching as the teaching, and one who perceives the teaching as not the teaching. These are the two fools.”

> Pali: “Dveme, bhikkhave, bālā. Katame dve? Yo ca adhamme dhammasaññī, yo ca dhamme adhammasaññī. Ime kho, bhikkhave, dve bālā”ti.

[¶14] AN 2.105

> Pali: AN 2.105

[¶15] “There are two who are astute. What two? One who perceives the teaching as the teaching, and one who perceives what is not the teaching as not the teaching. These are the two who are astute.”

> Pali: “Dveme, bhikkhave, paṇḍitā. Katame dve? Yo ca dhamme dhammasaññī, yo ca adhamme adhammasaññī. Ime kho, bhikkhave, dve paṇḍitā”ti.

[¶16] AN 2.106

> Pali: AN 2.106

[¶17] “Mendicants, there are two fools. What two? One who perceives what is not the training as the training, and one who perceives what is the training as not the training. These are the two fools.”

> Pali: “Dveme, bhikkhave, bālā. Katame dve? Yo ca avinaye vinayasaññī, yo ca vinaye avinayasaññī. Ime kho, bhikkhave, dve bālā”ti.

[¶18] AN 2.107

> Pali: AN 2.107

[¶19] “There are two who are astute. What two? One who perceives what is not the training as not the training, and one who perceives what is the training as the training. These are the two who are astute.”

> Pali: “Dveme, bhikkhave, paṇḍitā. Katame dve? Yo ca avinaye avinayasaññī, yo ca vinaye vinayasaññī. Ime kho, bhikkhave, dve paṇḍitā”ti.

[¶20] AN 2.108

> Pali: AN 2.108

[¶21] “For these two, defilements grow. What two? One who is remorseful over something they shouldn’t be, and one who isn’t remorseful over something they should be. These are the two whose defilements grow.”

> Pali: “Dvinnaṁ, bhikkhave, āsavā vaḍḍhanti. Katamesaṁ dvinnaṁ? Yo ca na kukkuccāyitabbaṁ kukkuccāyati, yo ca kukkuccāyitabbaṁ na kukkuccāyati. Imesaṁ kho, bhikkhave, dvinnaṁ āsavā vaḍḍhantī”ti.

[¶22] AN 2.109

> Pali: AN 2.109

[¶23] “For these two, defilements don’t grow. What two? One who isn’t remorseful over something they shouldn’t be, and one who is remorseful over something they should be. These are the two whose defilements don’t grow.”

> Pali: “Dvinnaṁ, bhikkhave, āsavā na vaḍḍhanti. Katamesaṁ dvinnaṁ? Yo ca na kukkuccāyitabbaṁ na kukkuccāyati, yo ca kukkuccāyitabbaṁ kukkuccāyati. Imesaṁ kho, bhikkhave, dvinnaṁ āsavā na vaḍḍhantī”ti.

[¶24] AN 2.110

> Pali: AN 2.110

[¶25] “For these two, defilements grow. What two? One who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable. These are the two whose defilements grow.”

> Pali: “Dvinnaṁ, bhikkhave, āsavā vaḍḍhanti. Katamesaṁ dvinnaṁ? Yo ca akappiye kappiyasaññī, yo ca kappiye akappiyasaññī. Imesaṁ kho, bhikkhave, dvinnaṁ āsavā vaḍḍhantī”ti.

[¶26] AN 2.111

> Pali: AN 2.111

[¶27] “For these two, defilements don’t grow. What two? One who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable. These are the two whose defilements don’t grow.”

> Pali: “Dvinnaṁ, bhikkhave, āsavā na vaḍḍhanti. Katamesaṁ dvinnaṁ? Yo ca akappiye akappiyasaññī, yo ca kappiye kappiyasaññī. Imesaṁ kho, bhikkhave, dvinnaṁ āsavā na vaḍḍhantī”ti.

[¶28] AN 2.112

> Pali: AN 2.112

[¶29] “For these two, defilements grow. What two? One who perceives an offense as a non-offense, and one who perceives a non-offense as an offense. These are the two whose defilements grow.”

> Pali: “Dvinnaṁ, bhikkhave, āsavā vaḍḍhanti. Katamesaṁ dvinnaṁ? Yo ca āpattiyā anāpattisaññī, yo ca anāpattiyā āpattisaññī. Imesaṁ kho, bhikkhave, dvinnaṁ āsavā vaḍḍhantī”ti.

[¶30] AN 2.113

> Pali: AN 2.113

[¶31] “For these two, defilements don’t grow. What two? One who perceives an offense as an offense, and one who perceives a non-offense as a non-offense. These are the two whose defilements don’t grow.”

> Pali: “Dvinnaṁ, bhikkhave, āsavā na vaḍḍhanti. Katamesaṁ dvinnaṁ? Yo ca āpattiyā āpattisaññī, yo ca anāpattiyā anāpattisaññī. Imesaṁ kho, bhikkhave, dvinnaṁ āsavā na vaḍḍhantī”ti.

[¶32] AN 2.114

> Pali: AN 2.114

[¶33] “For these two, defilements grow. What two? One who perceives what is not the teaching as the teaching, and one who perceives the teaching as not the teaching. These are the two whose defilements grow.”

> Pali: “Dvinnaṁ, bhikkhave, āsavā vaḍḍhanti. Katamesaṁ dvinnaṁ? Yo ca adhamme dhammasaññī, yo ca dhamme adhammasaññī. Imesaṁ kho, bhikkhave, dvinnaṁ āsavā vaḍḍhantī”ti.

[¶34] AN 2.115

> Pali: AN 2.115

[¶35] “For these two, defilements don’t grow. What two? One who perceives the teaching as the teaching, and one who perceives what is not the teaching as not the teaching. These are the two whose defilements don’t grow.”

> Pali: “Dvinnaṁ, bhikkhave, āsavā na vaḍḍhanti. Katamesaṁ dvinnaṁ? Yo ca dhamme dhammasaññī, yo ca adhamme adhammasaññī. Imesaṁ kho, bhikkhave, dvinnaṁ āsavā na vaḍḍhantī”ti.

[¶36] AN 2.116

> Pali: AN 2.116

[¶37] “For these two, defilements grow. What two? One who perceives what is not the training as the training, and one who perceives what is the training as not the training. These are the two whose defilements grow.”

> Pali: “Dvinnaṁ, bhikkhave, āsavā vaḍḍhanti. Katamesaṁ dvinnaṁ? Yo ca avinaye vinayasaññī, yo ca vinaye avinayasaññī. Imesaṁ kho, bhikkhave, dvinnaṁ āsavā vaḍḍhantī”ti.

[¶38] AN 2.117

> Pali: AN 2.117

[¶39] “For these two, defilements don’t grow. What two? One who perceives what is not the training as not the training, and one who perceives what is the training as the training. These are the two whose defilements don’t grow.”

> Pali: “Dvinnaṁ, bhikkhave, āsavā na vaḍḍhanti. Katamesaṁ dvinnaṁ? Yo ca avinaye avinayasaññī, yo ca vinaye vinayasaññī. Imesaṁ kho, bhikkhave, dvinnaṁ āsavā na vaḍḍhantī”ti.

[¶40] > Pali: Bālavaggo pañcamo.

[¶41] > Pali: Dutiyo paṇṇāsako samatto.

## 11. The Chapter on Hopes That Are Hard to Give Up · AN 2.118–2.129

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/11/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/11/#p-N

[¶0] AN 2.118

> Pali: AN 2.118

[¶1] “These two hopes are hard to give up. What two? The hope for wealth and the hope for long life. These are two hopes that are hard to give up.”

> Pali: “Dvemā, bhikkhave, āsā duppajahā. Katamā dve? Lābhāsā ca jīvitāsā ca. Imā kho, bhikkhave, dve āsā duppajahā”ti.

[¶2] AN 2.119

> Pali: AN 2.119

[¶3] “These two individuals are rare in the world. What two? One who takes the initiative, and one who is grateful and thankful. These are the two individuals who are rare in the world.”

> Pali: “Dveme, bhikkhave, puggalā dullabhā lokasmiṁ. Katame dve? Yo ca pubbakārī, yo ca kataññū katavedī. Ime kho, bhikkhave, dve puggalā dullabhā lokasmin”ti.

[¶4] AN 2.120

> Pali: AN 2.120

[¶5] “These two individuals are rare in the world. What two? One who is satisfied, and one who satisfies others. These are the two individuals who are rare in the world.”

> Pali: “Dveme, bhikkhave, puggalā dullabhā lokasmiṁ. Katame dve? Titto ca tappetā ca. Ime kho, bhikkhave, dve puggalā dullabhā lokasmin”ti.

[¶6] AN 2.121

> Pali: AN 2.121

[¶7] “These two individuals are hard to satisfy in the world. What two? One who continually hoards wealth, and one who continually wastes wealth. These are the two individuals who are hard to satisfy in the world.”

> Pali: “Dveme, bhikkhave, puggalā duttappayā. Katame dve? Yo ca laddhaṁ laddhaṁ nikkhipati, yo ca laddhaṁ laddhaṁ vissajjeti. Ime kho, bhikkhave, dve puggalā duttappayā”ti.

[¶8] AN 2.122

> Pali: AN 2.122

[¶9] “These two individuals are easy to satisfy in the world. What two? One who does not continually hoard wealth, and one who does not continually waste wealth. These are the two individuals who are easy to satisfy in the world.”

> Pali: “Dveme, bhikkhave, puggalā sutappayā. Katame dve? Yo ca laddhaṁ laddhaṁ na nikkhipati, yo ca laddhaṁ laddhaṁ na vissajjeti. Ime kho, bhikkhave, dve puggalā sutappayā”ti.

[¶10] AN 2.123

> Pali: AN 2.123

[¶11] “There are two conditions for the arising of greed. What two? The feature of beauty and irrational application of mind. These are the two conditions for the arising of greed.”

> Pali: “Dveme, bhikkhave, paccayā rāgassa uppādāya. Katame dve? Subhanimittañca ayoniso ca manasikāro. Ime kho, bhikkhave, dve paccayā rāgassa uppādāyā”ti.

[¶12] AN 2.124

> Pali: AN 2.124

[¶13] “There are two conditions for the arising of hate. What two? The feature of harshness and irrational application of mind. These are the two conditions for the arising of hate.”

> Pali: “Dveme, bhikkhave, paccayā dosassa uppādāya. Katame dve? Paṭighanimittañca ayoniso ca manasikāro. Ime kho, bhikkhave, dve paccayā dosassa uppādāyā”ti.

[¶14] AN 2.125

> Pali: AN 2.125

[¶15] “There are two conditions for the arising of wrong view. What two? The voice of another and irrational application of mind. These are the two conditions for the arising of wrong view.”

> Pali: “Dveme, bhikkhave, paccayā micchādiṭṭhiyā uppādāya. Katame dve? Parato ca ghoso ayoniso ca manasikāro. Ime kho, bhikkhave, dve paccayā micchādiṭṭhiyā uppādāyā”ti.

[¶16] AN 2.126

> Pali: AN 2.126

[¶17] “There are two conditions for the arising of right view. What two? The voice of another and rational application of mind. These are the two conditions for the arising of right view.”

> Pali: “Dveme, bhikkhave, paccayā sammādiṭṭhiyā uppādāya. Katame dve? Parato ca ghoso, yoniso ca manasikāro. Ime kho, bhikkhave, dve paccayā sammādiṭṭhiyā uppādāyā”ti.

[¶18] AN 2.127

> Pali: AN 2.127

[¶19] “There are these two offenses. What two? A light offense and a heavy offense. These are the two offenses.”

> Pali: “Dvemā, bhikkhave, āpattiyo. Katamā dve? Lahukā ca āpatti, garukā ca āpatti. Imā kho, bhikkhave, dve āpattiyo”ti.

[¶20] AN 2.128

> Pali: AN 2.128

[¶21] “There are these two offenses. What two? An offense with corrupt intention and an offense without corrupt intention. These are the two offenses.”

> Pali: “Dvemā, bhikkhave, āpattiyo. Katamā dve? Duṭṭhullā ca āpatti, aduṭṭhullā ca āpatti. Imā kho, bhikkhave, dve āpattiyo”ti.

[¶22] AN 2.129

> Pali: AN 2.129

[¶23] “There are these two offenses. What two? A curable offense and an incurable offense. These are the two offenses.”

> Pali: “Dvemā, bhikkhave, āpattiyo. Katamā dve? Sāvasesā ca āpatti, anavasesā ca āpatti. Imā kho, bhikkhave, dve āpattiyo”ti.

[¶24] > Pali: Āsāduppajahavaggo paṭhamo.

## 12. The Chapter on Aspiration · AN 2.130–2.140

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/12/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/12/#p-N

[¶0] AN 2.130

> Pali: AN 2.130

[¶1] “A faithful monk would rightly aspire: ‘May I be like Sāriputta and Moggallāna!’ These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.”

> Pali: “Saddho, bhikkhave, bhikkhu evaṁ sammā āyācamāno āyāceyya: ‘tādiso homi yādisā sāriputtamoggallānā’ti. Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ bhikkhūnaṁ yadidaṁ sāriputtamoggallānā”ti.

[¶2] AN 2.131

> Pali: AN 2.131

[¶3] “A faithful nun would rightly aspire: ‘May I be like the nuns Khemā and Uppalavaṇṇā!’ These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.”

> Pali: “Saddhā, bhikkhave, bhikkhunī evaṁ sammā āyācamānā āyāceyya: ‘tādisī homi yādisī khemā ca bhikkhunī uppalavaṇṇā cā’ti. Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvikānaṁ bhikkhunīnaṁ yadidaṁ khemā ca bhikkhunī uppalavaṇṇā cā”ti.

[¶4] AN 2.132

> Pali: AN 2.132

[¶5] “A faithful layman would rightly aspire: ‘May I be like the householder Citta and Hatthaka of Āḷavī!’ These are a standard and a measure for my male lay followers, that is, the householder Citta and Hatthaka of Āḷavī.”

> Pali: “Saddho, bhikkhave, upāsako evaṁ sammā āyācamāno āyāceyya: ‘tādiso homi yādiso citto ca gahapati hatthako ca āḷavako’ti. Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ upāsakānaṁ yadidaṁ citto ca gahapati hatthako ca āḷavako”ti.

[¶6] AN 2.133

> Pali: AN 2.133

[¶7] “A faithful laywoman would rightly aspire: ‘May I be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother!’ These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.”

> Pali: “Saddhā, bhikkhave, upāsikā evaṁ sammā āyācamānā āyāceyya: ‘tādisī homi yādisī khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti. Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvikānaṁ upāsikānaṁ yadidaṁ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā”ti.

[¶8] AN 2.134

> Pali: AN 2.134

[¶9] “When a foolish, incompetent untrue person has two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What two? Without examining or scrutinizing, they praise those deserving of criticism and they criticize those deserving of praise. When a foolish, incompetent untrue person possesses these two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

> Pali: “Dvīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. Katamehi dvīhi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavatīti.

[¶10] When an astute, competent true person has two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What two? After examining and scrutinizing, they criticize those deserving of criticism and they praise those deserving of praise. When an astute, competent true person possesses these two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.”

> Pali: Dvīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. Katamehi dvīhi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavatī”ti.

[¶11] AN 2.135

> Pali: AN 2.135

[¶12] “When a foolish, incompetent untrue person has two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What two? Without examining or scrutinizing, they arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring. When a foolish, incompetent untrue person possesses these two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

> Pali: “Dvīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. Katamehi dvīhi? Ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṁ upadaṁseti, ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṁ upadaṁseti. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavatīti.

[¶13] When an astute, competent true person has two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What two? After examining or scrutinizing, they don’t arouse faith in things that are dubious, and they do arouse faith in things that are inspiring. When an astute, competent true person possesses these two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.”

> Pali: Dvīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. Katamehi dvīhi? Anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṁ upadaṁseti, anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṁ upadaṁseti. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavatī”ti.

[¶14] AN 2.136

> Pali: AN 2.136

[¶15] “When a foolish, incompetent untrue person acts wrongly toward two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What two? Mother and father. When a foolish, incompetent untrue 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 brim with much wickedness.

> Pali: “Dvīsu, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. Katamesu dvīsu? Mātari ca pitari ca. Imesu kho, bhikkhave, dvīsu micchāpaṭipajjamāno bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavatīti.

[¶16] When an astute, competent true 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 brim with much merit. What two? Mother and father. When an astute, competent true 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 brim with much merit.”

> Pali: Dvīsu, bhikkhave, sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. Katamesu dvīsu? Mātari ca pitari ca. Imesu kho, bhikkhave, dvīsu sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavatī”ti.

[¶17] AN 2.137

> Pali: AN 2.137

[¶18] “When a foolish, incompetent untrue person acts wrongly toward two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What two? The Realized One and a disciple of the Realized One. When a foolish, incompetent untrue person acts wrongly toward these people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

> Pali: “Dvīsu, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. Katamesu dvīsu? Tathāgate ca tathāgatasāvake ca. Imesu kho, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavatīti.

[¶19] When an astute, competent true 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 brim with much merit. What two? The Realized One and a disciple of the Realized One. When an astute, competent true 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 brim with much merit.”

> Pali: Dvīsu, bhikkhave, sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. Katamesu dvīsu? Tathāgate ca tathāgatasāvake ca. Imesu kho, bhikkhave, dvīsu sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavatī”ti.

[¶20] AN 2.138

> Pali: AN 2.138

[¶21] “There are these two things. What two? Cleaning your own mind, and not grasping at anything in the world. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Sacittavodānañca na ca kiñci loke upādiyati. Ime kho, bhikkhave, dve dhammā”ti.

[¶22] AN 2.139

> Pali: AN 2.139

[¶23] “There are these two things. What two? Anger and acrimony. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Kodho ca upanāho ca. Ime kho, bhikkhave, dve dhammā”ti.

[¶24] AN 2.140

> Pali: AN 2.140

[¶25] “There are these two things. What two? Dispelling anger and dispelling acrimony. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Kodhavinayo ca upanāhavinayo ca. Ime kho, bhikkhave, dve dhammā”ti.

[¶26] > Pali: Āyācanavaggo dutiyo.

## 13. The Chapter on Giving · AN 2.141–2.150

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/13/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/13/#p-N

[¶0] AN 2.141

> Pali: AN 2.141

[¶1] “There are these two gifts. What two? A gift of things of the flesh and a gift of the teaching. These are the two gifts. The better of these two gifts is the gift of the teaching.”

> Pali: “Dvemāni, bhikkhave, dānāni. Katamāni dve? Āmisadānañca dhammadānañca. Imāni kho, bhikkhave, dve dānāni. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ dānānaṁ yadidaṁ dhammadānan”ti.

[¶2] AN 2.142

> Pali: AN 2.142

[¶3] “There are these two offerings. What two? An offering of things of the flesh and an offering of the teaching. These are the two offerings. The better of these two offerings is an offering of the teaching.”

> Pali: “Dveme, bhikkhave, yāgā. Katame dve? Āmisayāgo ca dhammayāgo ca. Ime kho, bhikkhave, dve yāgā. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ yāgānaṁ yadidaṁ dhammayāgo”ti.

[¶4] AN 2.143

> Pali: AN 2.143

[¶5] “There are these two acts of generosity. What two? Generosity with things of the flesh and generosity with the teaching. These are the two acts of generosity. The better of these two acts of generosity is generosity with the teaching.”

> Pali: “Dveme, bhikkhave, cāgā. Katame dve? Āmisacāgo ca dhammacāgo ca. Ime kho, bhikkhave, dve cāgā. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ cāgānaṁ yadidaṁ dhammacāgo”ti.

[¶6] AN 2.144

> Pali: AN 2.144

[¶7] “There are these two kinds of charity. What two? Charity in things of the flesh and charity in the teaching. These are the two kinds of charity. The better of these two kinds of charity is a charity in the teaching.”

> Pali: “Dveme, bhikkhave, pariccāgā. Katame dve? Āmisapariccāgo ca dhammapariccāgo ca. Ime kho, bhikkhave, dve pariccāgā. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ pariccāgānaṁ yadidaṁ dhammapariccāgo”ti.

[¶8] AN 2.145

> Pali: AN 2.145

[¶9] “There are these two riches. What two? Riches in things of the flesh and riches in the teaching. These are the two riches. The better of these two riches is riches in the teaching.”

> Pali: “Dveme, bhikkhave, bhogā. Katame dve? Āmisabhogo ca dhammabhogo ca. Ime kho, bhikkhave, dve bhogā. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ bhogānaṁ yadidaṁ dhammabhogo”ti.

[¶10] AN 2.146

> Pali: AN 2.146

[¶11] “There are these two kinds of enjoyment. What two? Enjoyment of things of the flesh and enjoyment of the teaching. These are the two kinds of enjoyment. The better of these two kinds of enjoyment is the enjoyment of the teaching.”

> Pali: “Dveme, bhikkhave, sambhogā. Katame dve? Āmisasambhogo ca dhammasambhogo ca. Ime kho, bhikkhave, dve sambhogā. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sambhogānaṁ yadidaṁ dhammasambhogo”ti.

[¶12] AN 2.147

> Pali: AN 2.147

[¶13] “There are these two kinds of sharing. What two? Sharing things of the flesh and sharing the teaching. These are the two kinds of sharing. The better of these two kinds of sharing is sharing the teaching.”

> Pali: “Dveme, bhikkhave, saṁvibhāgā. Katame dve? Āmisasaṁvibhāgo ca dhammasaṁvibhāgo ca. Ime kho, bhikkhave, dve saṁvibhāgā. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ saṁvibhāgānaṁ yadidaṁ dhammasaṁvibhāgo”ti.

[¶14] AN 2.148

> Pali: AN 2.148

[¶15] “There are these two kinds of inclusion. What two? Inclusion in things of the flesh and inclusion in the teaching. These are the two kinds of inclusion. The better of these two kinds of inclusion is inclusion in the teaching.”

> Pali: “Dveme, bhikkhave, saṅgahā. Katame dve? Āmisasaṅgaho ca dhammasaṅgaho ca. Ime kho, bhikkhave, dve saṅgahā. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ saṅgahānaṁ yadidaṁ dhammasaṅgaho”ti.

[¶16] AN 2.149

> Pali: AN 2.149

[¶17] “There are these two kinds of support. What two? Support in things of the flesh and support in the teaching. These are the two kinds of support. The better of these two kinds of support is support in the teaching.”

> Pali: “Dveme, bhikkhave, anuggahā. Katame dve? Āmisānuggaho ca dhammānuggaho ca. Ime kho, bhikkhave, dve anuggahā. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ anuggahānaṁ yadidaṁ dhammānuggaho”ti.

[¶18] AN 2.150

> Pali: AN 2.150

[¶19] “There are these two kinds of sympathy. What two? Sympathy in things of the flesh and sympathy in the teaching. These are the two kinds of sympathy. The better of these two kinds of sympathy is sympathy in the teaching.”

> Pali: “Dvemā, bhikkhave, anukampā. Katamā dve? Āmisānukampā ca dhammānukampā ca. Imā kho, bhikkhave, dve anukampā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ anukampānaṁ yadidaṁ dhammānukampā”ti.

[¶20] > Pali: Dānavaggo tatiyo.

## 14. The Chapter on Welcome · AN 2.151–2.162

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/14/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/14/#p-N

[¶0] AN 2.151

> Pali: AN 2.151

[¶1] “There are these two kinds of welcome. What two? Welcome in things of the flesh and welcome in the teaching. These are the two kinds of welcome. The better of these two kinds of welcome is the welcome in the teaching.”

> Pali: “Dveme, bhikkhave, santhārā. Katame dve? Āmisasanthāro ca dhammasanthāro ca. Ime kho, bhikkhave, dve santhārā. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ santhārānaṁ yadidaṁ dhammasanthāro”ti.

[¶2] AN 2.152

> Pali: AN 2.152

[¶3] “There are these two kinds of hospitality. What two? Hospitality in things of the flesh and hospitality in the teaching. These are the two kinds of hospitality. The better of these two kinds of hospitality is hospitality in the teaching.”

> Pali: “Dveme, bhikkhave, paṭisanthārā. Katame dve? Āmisapaṭisanthāro ca dhammapaṭisanthāro ca. Ime kho, bhikkhave, dve paṭisanthārā. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ paṭisanthārānaṁ yadidaṁ dhammapaṭisanthāro”ti.

[¶4] AN 2.153

> Pali: AN 2.153

[¶5] “There are these two quests. What two? The quest for things of the flesh and the quest for the teaching. These are the two quests. The better of these two quests is the quest for the teaching.”

> Pali: “Dvemā, bhikkhave, esanā. Katamā dve? Āmisesanā ca dhammesanā ca. Imā kho, bhikkhave, dve esanā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ esanānaṁ yadidaṁ dhammesanā”ti.

[¶6] AN 2.154

> Pali: AN 2.154

[¶7] “There are these two searches. What two? The search for things of the flesh and the search for the teaching. These are the two searches. The better of these two searches is the search for the teaching.”

> Pali: “Dvemā, bhikkhave, pariyesanā. Katamā dve? Āmisapariyesanā ca dhammapariyesanā ca. Imā kho, bhikkhave, dve pariyesanā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ pariyesanānaṁ yadidaṁ dhammapariyesanā”ti.

[¶8] AN 2.155

> Pali: AN 2.155

[¶9] “There are these two kinds of seeking. What two? Seeking for things of the flesh and seeking for the teaching. These are the two kinds of seeking. The better of these two kinds of seeking is seeking for the teaching.”

> Pali: “Dvemā, bhikkhave, pariyeṭṭhiyo. Katamā dve? Āmisapariyeṭṭhi ca dhammapariyeṭṭhi ca. Imā kho, bhikkhave, dve pariyeṭṭhiyo. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ pariyeṭṭhīnaṁ yadidaṁ dhammapariyeṭṭhī”ti.

[¶10] AN 2.156

> Pali: AN 2.156

[¶11] “There are these two kinds of worship. What two? Worship of things of the flesh and worship of the teaching. These are the two kinds of worship. The better of these two kinds of worship is worship of the teaching.”

> Pali: “Dvemā, bhikkhave, pūjā. Katamā dve? Āmisapūjā ca dhammapūjā ca. Imā kho, bhikkhave, dve pūjā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ pūjānaṁ yadidaṁ dhammapūjā”ti.

[¶12] AN 2.157

> Pali: AN 2.157

[¶13] “There are these two ways of serving guests. What two? Serving guests with things of the flesh and serving guests with the teaching. These are the two ways of serving guests. The better of these two ways of serving guests is to serve them with the teaching.”

> Pali: “Dvemāni, bhikkhave, ātitheyyāni. Katamāni dve? Āmisātitheyyañca dhammātitheyyañca. Imāni kho, bhikkhave, dve ātitheyyāni. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ ātitheyyānaṁ yadidaṁ dhammātitheyyan”ti.

[¶14] AN 2.158

> Pali: AN 2.158

[¶15] “There are, mendicants, these two successes. What two? Success in things of the flesh and success in the teaching. These are the two successes. The better of these two successes is success in the teaching.”

> Pali: “Dvemā, bhikkhave, iddhiyo. Katamā dve? Āmisiddhi ca dhammiddhi ca. Imā kho, bhikkhave, dve iddhiyo. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ iddhīnaṁ yadidaṁ dhammiddhī”ti.

[¶16] AN 2.159

> Pali: AN 2.159

[¶17] “There are, mendicants, these two kinds of growth. What two? Growth in things of the flesh and growth in the teaching. These are the two kinds of growth. The better of these two kinds of growth is growth in the teaching.”

> Pali: “Dvemā, bhikkhave, vuddhiyo. Katamā dve? Āmisavuddhi ca dhammavuddhi ca. Imā kho, bhikkhave, dve vuddhiyo. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ vuddhīnaṁ yadidaṁ dhammavuddhī”ti.

[¶18] AN 2.160

> Pali: AN 2.160

[¶19] “There are these two treasures. What two? The treasure of things of the flesh and the treasure of the teaching. These are the two treasures. The better of these two treasures is the treasure of the teaching.”

> Pali: “Dvemāni, bhikkhave, ratanāni. Katamāni dve? Āmisaratanañca dhammaratanañca. Imāni kho, bhikkhave, dve ratanāni. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ ratanānaṁ yadidaṁ dhammaratanan”ti.

[¶20] AN 2.161

> Pali: AN 2.161

[¶21] “There are these two kinds of accumulation. What two? Accumulation of things of the flesh and accumulation of the teaching. These are the two kinds of accumulation. The better of these two kinds of accumulation is the accumulation of the teaching.”

> Pali: “Dveme, bhikkhave, sannicayā. Katame dve? Āmisasannicayo ca dhammasannicayo ca. Ime kho, bhikkhave, dve sannicayā. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sannicayānaṁ yadidaṁ dhammasannicayo”ti.

[¶22] AN 2.162

> Pali: AN 2.162

[¶23] “There are, mendicants, these two kinds of increase. What two? Increase in things of the flesh and increase in the teaching. These are the two kinds of increase. The better of these two kinds of increase is increase in the teaching.”

> Pali: “Dvemāni, bhikkhave, vepullāni. Katamāni dve? Āmisavepullañca dhammavepullañca. Imāni kho, bhikkhave, dve vepullāni. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ vepullānaṁ yadidaṁ dhammavepullan”ti.

[¶24] > Pali: Santhāravaggo catuttho.

## 15. The Chapter on Attainment · AN 2.163–2.179

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/15/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/15/#p-N

[¶0] AN 2.163

> Pali: AN 2.163

[¶1] “There are these two things. What two? Skill in meditative attainments and skill in emerging from those attainments. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca. Ime kho, bhikkhave, dve dhammā”ti.

[¶2] AN 2.164

> Pali: AN 2.164

[¶3] “There are these two things. What two? Integrity and tenderness. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Ajjavañca maddavañca. Ime kho, bhikkhave, dve dhammā”.

[¶4] AN 2.165

> Pali: AN 2.165

[¶5] “There are these two things. What two? Patience and gentleness. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Khanti ca soraccañca. Ime kho, bhikkhave, dve dhammā”.

[¶6] AN 2.166

> Pali: AN 2.166

[¶7] “There are these two things. What two? Camaraderie and hospitality. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Sākhalyañca paṭisanthāro ca. Ime kho, bhikkhave, dve dhammā”.

[¶8] AN 2.167

> Pali: AN 2.167

[¶9] “There are these two things. What two? Harmlessness and purity. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Avihiṁsā ca soceyyañca. Ime kho, bhikkhave, dve dhammā”.

[¶10] AN 2.168

> Pali: AN 2.168

[¶11] “There are these two things. What two? Not guarding the sense doors and eating too much. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Indriyesu aguttadvāratā ca bhojane amattaññutā ca. Ime kho, bhikkhave, dve dhammā”.

[¶12] AN 2.169

> Pali: AN 2.169

[¶13] “There are these two things. What two? Guarding the sense doors and moderation in eating. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Indriyesu guttadvāratā ca bhojane mattaññutā ca. Ime kho, bhikkhave, dve dhammā”.

[¶14] AN 2.170

> Pali: AN 2.170

[¶15] “There are these two things. What two? The power of reflection and the power of development. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Paṭisaṅkhānabalañca bhāvanābalañca. Ime kho, bhikkhave, dve dhammā”.

[¶16] AN 2.171

> Pali: AN 2.171

[¶17] “There are these two things. What two? The power of mindfulness and the power of immersion. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Satibalañca samādhibalañca. Ime kho, bhikkhave, dve dhammā”.

[¶18] AN 2.172

> Pali: AN 2.172

[¶19] “There are these two things. What two? Serenity and discernment. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Samatho ca vipassanā ca. Ime kho, bhikkhave, dve dhammā”.

[¶20] AN 2.173

> Pali: AN 2.173

[¶21] “There are these two things. What two? Failure in ethical conduct and failure in view. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Sīlavipatti ca diṭṭhivipatti ca. Ime kho, bhikkhave, dve dhammā”.

[¶22] AN 2.174

> Pali: AN 2.174

[¶23] “There are these two things. What two? Accomplishment in ethical conduct and accomplishment in view. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Sīlasampadā ca diṭṭhisampadā ca. Ime kho, bhikkhave, dve dhammā”.

[¶24] AN 2.175

> Pali: AN 2.175

[¶25] “There are these two things. What two? Purification of ethics and purification of view. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Sīlavisuddhi ca diṭṭhivisuddhi ca. Ime kho, bhikkhave, dve dhammā”.

[¶26] AN 2.176

> Pali: AN 2.176

[¶27] “There are these two things. What two? Purification of view and making an effort in line with that view. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Diṭṭhivisuddhi ca yathādiṭṭhissa ca padhānaṁ. Ime kho, bhikkhave, dve dhammā”.

[¶28] AN 2.177

> Pali: AN 2.177

[¶29] “There are these two things. What two? To never be content with skillful qualities, and to never stop trying. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Asantuṭṭhitā ca kusalesu dhammesu, appaṭivānitā ca padhānasmiṁ. Ime kho, bhikkhave, dve dhammā”.

[¶30] AN 2.178

> Pali: AN 2.178

[¶31] “There are these two things. What two? Lack of mindfulness and lack of situational awareness. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Muṭṭhassaccañca asampajaññañca. Ime kho, bhikkhave, dve dhammā”.

[¶32] AN 2.179

> Pali: AN 2.179

[¶33] “There are these two things. What two? Mindfulness and situational awareness. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Sati ca sampajaññañca. Ime kho, bhikkhave, dve dhammā”ti.

[¶34] > Pali: Samāpattivaggo pañcamo.

[¶35] > Pali: Tatiyo paṇṇāsako samatto.

## 16. The Chapter of Abbreviated Texts Beginning With Anger · AN 2.180–184–2.225–229

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/16/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/16/#p-N

[¶0] AN 2.180–184 · 180–184

> Pali: AN 2.180–184 · 180–184

[¶1] “There are these two things. What two? Anger and acrimony … disdain and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Kodho ca upanāho ca … makkho ca paḷāso ca … issā ca macchariyañca … māyā ca sāṭheyyañca … ahirikañca anottappañca. Ime kho, bhikkhave, dve dhammā”.

[¶2] AN 2.185–189 · 185–189

> Pali: AN 2.185–189 · 185–189

[¶3] “There are these two things. What two? Freedom from anger and acrimony … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. These are the two things.”

> Pali: “Dveme, bhikkhave, dhammā. Katame dve? Akkodho ca anupanāho ca … amakkho ca apaḷāso ca … anissā ca amacchariyañca … amāyā ca asāṭheyyañca … hirī ca ottappañca. Ime kho, bhikkhave, dve dhammā”.

[¶4] AN 2.190–194 · 190–194

> Pali: AN 2.190–194 · 190–194

[¶5] “Anyone who has two things lives in suffering. What two? Anger and acrimony … disdain and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence. Anyone who has these two things lives in suffering.”

> Pali: “Dvīhi, bhikkhave, dhammehi samannāgato dukkhaṁ viharati. Katamehi dvīhi? Kodhena ca upanāhena ca … makkhena ca paḷāsena ca … issāya ca macchariyena ca … māyāya ca sāṭheyyena ca … ahirikena ca anottappena ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato dukkhaṁ viharati”.

[¶6] AN 2.195–199 · 195–199

> Pali: AN 2.195–199 · 195–199

[¶7] “Anyone who has these two things lives happily. What two? Freedom from anger and acrimony … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. Anyone who has these two things lives happily.”

> Pali: “Dvīhi, bhikkhave, dhammehi samannāgato sukhaṁ viharati. Katamehi dvīhi? Akkodhena ca anupanāhena ca … amakkhena ca apaḷāsena ca … anissāya ca amacchariyena ca … amāyāya ca asāṭheyyena ca … hiriyā ca ottappena ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato sukhaṁ viharati”.

[¶8] AN 2.200–204 · 200–204

> Pali: AN 2.200–204 · 200–204

[¶9] “These two things lead to the decline of a mendicant trainee. What two? Anger and acrimony … disdain and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence. These two things lead to the decline of a mendicant trainee.”

> Pali: “Dveme, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṁvattanti. Katame dve? Kodho ca upanāho ca … makkho ca paḷāso ca … issā ca macchariyañca … māyā ca sāṭheyyañca … ahirikañca anottappañca. Ime kho, bhikkhave, dve dhammā sekhassa bhikkhuno parihānāya saṁvattanti”.

[¶10] AN 2.205–209 · 205–209

> Pali: AN 2.205–209 · 205–209

[¶11] “These two things don’t lead to the decline of a mendicant trainee. What two? Freedom from anger and acrimony … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. These two things don’t lead to the decline of a mendicant trainee.”

> Pali: “Dveme, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṁvattanti. Katame dve? Akkodho ca anupanāho ca … amakkho ca apaḷāso ca … anissā ca amacchariyañca … amāyā ca asāṭheyyañca … hirī ca ottappañca. Ime kho, bhikkhave, dve dhammā sekhassa bhikkhuno aparihānāya saṁvattanti”.

[¶12] AN 2.210–214 · 210–214

> Pali: AN 2.210–214 · 210–214

[¶13] “Anyone who has two things is placed in hell as if delivered there. What two? Anger and acrimony … disdain and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence. Anyone who has these two things is placed in hell as if delivered there.”

> Pali: “Dvīhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi dvīhi? Kodhena ca upanāhena ca … makkhena ca paḷāsena ca … issāya ca macchariyena ca … māyāya ca sāṭheyyena ca … ahirikena ca anottappena ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye”.

[¶14] AN 2.215–219 · 215–219

> Pali: AN 2.215–219 · 215–219

[¶15] “Anyone who has two things is placed in heaven as if delivered there. What two? Freedom from anger and acrimony … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. Anyone who has these two things is placed in heaven as if delivered there.”

> Pali: “Dvīhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. Katamehi dvīhi? Akkodhena ca anupanāhena ca … amakkhena ca apaḷāsena ca … anissāya ca amacchariyena ca … amāyāya ca asāṭheyyena ca … hiriyā ca ottappena ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”.

[¶16] AN 2.220–224 · 220–224

> Pali: AN 2.220–224 · 220–224

[¶17] “When they have two things, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. What two? Anger and acrimony … disdain and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence. When they have two things, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

> Pali: “Dvīhi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Katamehi dvīhi? Kodhena ca upanāhena ca … makkhena ca paḷāsena ca … issāya ca macchariyena ca … māyāya ca sāṭheyyena ca … ahirikena ca anottappena ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato idhekacco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati”.

[¶18] AN 2.225–229 · 225–229

> Pali: AN 2.225–229 · 225–229

[¶19] “When they have two things, some people—when their body breaks up, after death—are reborn in a good place, a heavenly realm. What two? Freedom from anger and acrimony … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. When they have these two things, some people—when their body breaks up, after death—are reborn in a good place, a heavenly realm.”

> Pali: “Dvīhi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Katamehi dvīhi? Akkodhena ca anupanāhena ca … amakkhena ca apaḷāsena ca … anissāya ca amacchariyena ca … amāyāya ca asāṭheyyena ca … hiriyā ca ottappena ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato idhekacco kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati”.

[¶20] > Pali: Kodhapeyyālaṁ niṭṭhitaṁ.

## 17. The Chapter of Abbreviated Texts Beginning With the Unskillful · AN 2.230–279

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/17/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/17/#p-N

[¶0] AN 2.230–279

> Pali: AN 2.230–279

[¶1] “These two things 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. What two? Freedom from anger and acrimony … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. These are the two things that are not hurtful.”

> Pali: “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. Katame dve? Akkodho ca anupanāho ca … amakkho ca apaḷāso ca … anissā ca amacchariyañca … amāyā ca asāṭheyyañca … hirī ca ottappañca. Ime kho, bhikkhave, dve dhammā abyābajjhā”ti.

[¶2] > Pali: Akusalapeyyālaṁ niṭṭhitaṁ.

## 18. The Chapter of Abbreviated Texts on Monastic Law · AN 2.280–2.281–309

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/18/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/18/#p-N

[¶0] AN 2.280

> Pali: AN 2.280

[¶1] “For two reasons the Realized One laid down training rules for his disciples.

> Pali: “Dveme, bhikkhave, atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.

[¶2] What two? For the well-being and comfort of the Saṅgha … For keeping difficult individuals in check and for the comfort of good-hearted mendicants … For restraining defilements that affect this life and protecting against defilements that affect lives to come … For restraining threats to this life and protecting against threats to lives to come … For restraining faults that affect this life and protecting against faults that affect lives to come … For restraining hazards that affect this life and protecting against hazards that affect lives to come … For restraining unskillful qualities that affect this life and protecting against unskillful qualities that affect lives to come … Out of sympathy for laypeople and for breaking up factions of mendicants with corrupt wishes … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true teaching and the support of the training. These are the two reasons why the Realized One laid down training rules for his disciples.”

> Pali: Katame dve? Saṅghasuṭṭhutāya saṅghaphāsutāya … dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya … diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya … diṭṭhadhammikānaṁ verānaṁ saṁvarāya, samparāyikānaṁ verānaṁ paṭighātāya … diṭṭhadhammikānaṁ vajjānaṁ saṁvarāya, samparāyikānaṁ vajjānaṁ paṭighātāya … diṭṭhadhammikānaṁ bhayānaṁ saṁvarāya, samparāyikānaṁ bhayānaṁ paṭighātāya … diṭṭhadhammikānaṁ akusalānaṁ dhammānaṁ saṁvarāya, samparāyikānaṁ akusalānaṁ dhammānaṁ paṭighātāya … gihīnaṁ anukampāya, pāpicchānaṁ bhikkhūnaṁ pakkhupacchedāya … appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya … saddhammaṭṭhitiyā vinayānuggahāya. Ime kho, bhikkhave, dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattan”ti.

[¶3] AN 2.281–309 · 281–309

> Pali: AN 2.281–309 · 281–309

[¶4] “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 condemnation … 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 by the following methods: face-to-face … through recollection … because of past insanity … acting according to what has been admitted … majority decision … further penalty … covering over as if with grass.

> Pali: “Dveme, bhikkhave, atthavase paṭicca tathāgatena sāvakānaṁ pātimokkhaṁ paññattaṁ …pe… pātimokkhuddeso paññatto … pātimokkhaṭṭhapanaṁ paññattaṁ … pavāraṇā paññattā … pavāraṇaṭṭhapanaṁ paññattaṁ … tajjanīyakammaṁ paññattaṁ … niyassakammaṁ paññattaṁ … pabbājanīyakammaṁ paññattaṁ … paṭisāraṇīyakammaṁ paññattaṁ … ukkhepanīyakammaṁ paññattaṁ … parivāsadānaṁ paññattaṁ … mūlāyapaṭikassanaṁ paññattaṁ … mānattadānaṁ paññattaṁ … abbhānaṁ paññattaṁ … osāraṇīyaṁ paññattaṁ … nissāraṇīyaṁ paññattaṁ … upasampadā paññattā … ñattikammaṁ paññattaṁ … ñattidutiyakammaṁ paññattaṁ … ñatticatutthakammaṁ paññattaṁ … apaññatte paññattaṁ … paññatte anupaññattaṁ … sammukhāvinayo paññatto … sativinayo paññatto … amūḷhavinayo paññatto … paṭiññātakaraṇaṁ paññattaṁ … yebhuyyasikā paññattā … tassapāpiyasikā paññattā … tiṇavatthārako paññatto.

[¶5] What two? For the well-being and comfort of the Saṅgha … For keeping difficult individuals in check and for the comfort of good-hearted mendicants … For restraining defilements that affect this life and protecting against defilements that affect lives to come … For restraining threats to this life and protecting against threats to lives to come … For restraining faults that affect this life and protecting against faults that affect lives to come … For restraining hazards that affect this life and protecting against hazards that affect lives to come … For restraining unskillful qualities that affect this life and protecting against unskillful qualities that affect lives to come … Out of sympathy for laypeople and for breaking up factions of mendicants with corrupt wishes … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true teaching and the support of the training.

> Pali: Katame dve? Saṅghasuṭṭhutāya, saṅghaphāsutāya … dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya … diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya … diṭṭhadhammikānaṁ verānaṁ saṁvarāya, samparāyikānaṁ verānaṁ paṭighātāya … diṭṭhadhammikānaṁ vajjānaṁ saṁvarāya, samparāyikānaṁ vajjānaṁ paṭighātāya … diṭṭhadhammikānaṁ bhayānaṁ saṁvarāya, samparāyikānaṁ bhayānaṁ paṭighātāya … diṭṭhadhammikānaṁ akusalānaṁ dhammānaṁ saṁvarāya, samparāyikānaṁ akusalānaṁ dhammānaṁ paṭighātāya … gihīnaṁ anukampāya, pāpicchānaṁ bhikkhūnaṁ pakkhupacchedāya … appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya … saddhammaṭṭhitiyā, vinayānuggahāya.

[¶6] 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.”

> Pali: Ime kho, bhikkhave, dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto”ti.

[¶7] > Pali: Vinayapeyyālaṁ niṭṭhitaṁ.

## 19. The Chapter of Abbreviated Texts Beginning with Greed · AN 2.310–319–2.320–479

Source: https://scriptura.si/works/pali-anguttara-nikaya-2/19/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-2/19/#p-N

[¶0] AN 2.310–319 · 310–319

> Pali: AN 2.310–319 · 310–319

[¶1] “For insight into greed, two things should be developed. What two? Serenity and discernment. For insight into greed, these two things should be developed.”

> Pali: “Rāgassa, bhikkhave, abhiññāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, abhiññāya ime dve dhammā bhāvetabbā”ti.

[¶2] “For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, two things should be developed.”

> Pali: “Rāgassa, bhikkhave, pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya dve dhammā bhāvetabbā …pe…

[¶3] AN 2.320–479 · 320–479

> Pali: AN 2.320–479 · 320–479

[¶4] “Of hate … delusion … anger … acrimony … disdain … contempt … jealousy … 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 things should be developed. What two? Serenity and discernment. For the letting go of negligence, these two things should be developed.”

> Pali: “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. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, paṭinissaggāya ime dve dhammā bhāvetabbā”ti.

[¶5] That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

> Pali: Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

[¶6] > Pali: Rāgapeyyālaṁ niṭṭhitaṁ.

[¶7] The Book of the Twos is finished.

> Pali: Dukanipātapāḷi niṭṭhitā.