AN2_11-20: Adhikaranavagga

12 12

“Dvemāni, bhikkhave, balāni. “There are, bhikkhus, these two powers. Katamāni dve? What two? Paṭisaṅkhānabalañca bhāvanābalañca. The power of reflection and the power of development. Katamañca, bhikkhave, paṭisaṅkhānabalaṁ? And what, bhikkhus, is the power of reflection? Idha, bhikkhave, ekacco iti paṭisañcikkhati: It’s when someone reflects: ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. ‘Misconduct of body, speech, or mind has a bad result both right in the present experience and in the future.’ So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. Reflecting like this, they give up misconduct by way of body, speech, and thought, and develop good conduct by way of body, speech, and thought, keeping themselves pure. Idaṁ vuccati, bhikkhave, paṭisaṅkhānabalaṁ. This is called the power of reflection.

Katamañca, bhikkhave, bhāvanābalaṁ? And what, bhikkhus, is the power of development? *In line with the preceding discourse, we see from SN 47.30 that the seven awakening factors are possessed, i.e., rightly understood, only by a stream-enterer (and of course higher). Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ, It’s when a bhikkhu develops the awakening factors of recollection, dhammavicayasambojjhaṅgaṁ bhāveti … discernment of phenomena, vīriyasambojjhaṅgaṁ bhāveti … effort, pītisambojjhaṅgaṁ bhāveti … joy, passaddhisambojjhaṅgaṁ bhāveti … calm, samādhisambojjhaṅgaṁ bhāveti … composure, upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ. and equanimity, which rely on withdrawal, dispassion, and cessation, and ripen in relinquishment. Idaṁ vuccati, bhikkhave, bhāvanābalaṁ. This is called the power of development. Imāni kho, bhikkhave, dve balānī”ti. These are the two powers.”

13 13

“Dvemāni, bhikkhave, balāni. “There are, bhikkhus, these two powers. Katamāni dve? What two? Paṭisaṅkhānabalañca bhāvanābalañca. The power of reflection and the power of development. Katamañca, bhikkhave, paṭisaṅkhānabalaṁ? And what, bhikkhus, is the power of reflection? Idha, bhikkhave, ekacco iti paṭisañcikkhati: It’s when someone reflects: ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. ‘Misconduct of body, speech, or mind has a bad result both right in the present experience and in the future.’ So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. Reflecting like this, they give up misconduct by way of body, speech, and thought, and develop good conduct by way of body, speech, and thought, keeping themselves pure. Idaṁ vuccati, bhikkhave, paṭisaṅkhānabalaṁ. This is called the power of reflection.

Katamañca, bhikkhave, bhāvanābalaṁ? And what, bhikkhus, is the power of development? Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. It’s when a bhikkhu, quite disjoined from sensuality, disjoined from detrimental phenomena, with thinking and with pondering, with joy and comfort born of separation, abides having entered upon the first jhāna. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. With the appeasement of thinking and pondering, with internal confidence and collectedness of mind, without thinking or pondering and with joy and comfort born of composure, a bhikkhu abides having entered upon the second jhāna. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. With the fading of joy, a bhikkhu abides equanimous, recollected, and aware, experiencing comfort with the body. He abides having entered upon the third jhāna, with regard to which the noble ones say “one abides equanimous, recollected, and comfortable.” Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. With the giving up of comfort and discomfort—and with the ending of joys and upsets beforehand—without comfort or discomfort, with purity of equanimity and recollection, a bhikkhu abides having entered upon the fourth jhāna. Idaṁ vuccati, bhikkhave, bhāvanābalaṁ. This is called the power of development. Imāni kho, bhikkhave, dve balānī”ti. These are the two powers.”

14 14

“Dvemā, bhikkhave, tathāgatassa dhammadesanā. “There are, bhikkhus, these two ways of teaching the Dhamma. Katamā dve? What two? saṅkhittena ca vitthārena ca. In brief and in detail. Imā kho, bhikkhave, dve tathāgatassa dhammadesanā”ti. These are two ways of teaching the Dhamma.”

15 15

“Yasmiṁ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ: “Bhikkhus, in a disciplinary issue, if neither the offending bhikkhu nor the accusing bhikkhu carefully looks back at himself, you can expect that issue ‘dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ viharissantī’ti. will lead to lasting acrimony and enmity, and the bhikkhus won’t live comfortably. Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ: But in a disciplinary issue, if both the offending bhikkhu and the accusing bhikkhu carefully look back at themselves, you can expect that issue ‘na dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca phāsuṁ viharissantī’ti. won’t lead to lasting acrimony and enmity, and the bhikkhus will live comfortably.

Kathañca, bhikkhave, āpanno bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati? And how, bhikkhus, does an offending bhikkhu carefully look back at himself? Idha, bhikkhave, āpanno bhikkhu iti paṭisañcikkhati: An offending bhikkhu reflects: ‘ahaṁ kho akusalaṁ āpanno kañcideva desaṁ kāyena. ‘I have committed a certain detrimental [act] with the body. Maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. That bhikkhu saw me do this. No ce ahaṁ akusalaṁ āpajjeyyaṁ kañcideva desaṁ kāyena, na maṁ so bhikkhu passeyya akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. If I hadn’t committed that detrimental [act], he wouldn’t have seen me. Yasmā ca kho, ahaṁ akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. But since I commit that detrimental [act], he did see me. Disvā ca pana maṁ so bhikkhu akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosi. When he saw me, he was upset, Anattamano samāno anattamanavacanaṁ maṁ so bhikkhu avaca. and he voiced his upset to me. Anattamanavacanāhaṁ tena bhikkhunā vutto samāno anattamano ahosiṁ. Then I also was upset, Anattamano samāno paresaṁ ārocesiṁ. so I told others. Iti mameva tattha accayo accagamā suṅkadāyakaṁva bhaṇḍasmin’ti. So the mistake is mine alone, like someone who owes customs duty on their goods.’ Evaṁ kho, bhikkhave, āpanno bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati. That’s how, bhikkhus, an offending bhikkhu carefully looks back at himself.

Kathañca, bhikkhave, codako bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati? And how, bhikkhus, does an accusing bhikkhu carefully look back at himself? Idha, bhikkhave, codako bhikkhu iti paṭisañcikkhati: An accusing bhikkhu reflects: ‘ayaṁ kho bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena. ‘This bhikkhu has committed a certain detrimental [act] with the body. Ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. I saw him do that. No ce ayaṁ bhikkhu akusalaṁ āpajjeyya kañcideva desaṁ kāyena, nāhaṁ imaṁ bhikkhuṁ passeyyaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. If he hadn’t committed that detrimental [act], I wouldn’t have seen him. Yasmā ca kho, ayaṁ bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena. But since he did commit that detrimental [act], I did see him. Disvā ca panāhaṁ imaṁ bhikkhuṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosiṁ. When I saw him, I was upset, Anattamano samāno anattamanavacanāhaṁ imaṁ bhikkhuṁ avacaṁ. and I voiced my upset to him. Anattamanavacanāyaṁ bhikkhu mayā vutto samāno anattamano ahosi. Then he was also upset, Anattamano samāno paresaṁ ārocesi. so he told others. Iti mameva tattha accayo accagamā suṅkadāyakaṁva bhaṇḍasmin’ti. So the mistake is mine alone, like someone who owes customs duty on their goods.’ Evaṁ kho, bhikkhave, codako bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati. That’s how, bhikkhus, an accusing bhikkhu carefully looks back at himself.

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. In a disciplinary issue, if neither the offending bhikkhu nor the accusing bhikkhu carefully looks back at himself, you can expect that issue will lead to lasting acrimony and enmity, and the bhikkhus won’t live comfortably. 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. But in a disciplinary issue, if both the offending bhikkhu and the accusing bhikkhu carefully look back at themselves, you can expect that issue won’t lead to lasting acrimony and enmity, and the bhikkhus will live comfortably.”

16 16

Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then a certain brahmin went up to the Buddha and exchanged pleasantries with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca: When the amicable and cordial talk was over, he sat down to one side and said to the Buddha:

“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti? “What is the cause, Master Gotama, what is the reason why some beings, when their body breaks up, after death, reappear in a place of loss, a bad place, the underworld, hell?”

“Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti. “Unsuitable conduct, conduct not in line with the Dhamma, is the reason why some beings, when their body breaks up, after death, reappear in a place of loss, a bad place, the underworld, hell.”

“Ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti? “What is the cause, Master Gotama, what is the reason why some beings, when their body breaks up, after death, reappear in a good place, a heavenly realm?”

“Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. “Suitable conduct, conduct in line with the Dhamma, is the reason why some beings, when their body breaks up, after death, reappear in a good place, a heavenly realm.”

“Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. “Excellent, Master Gotama! Excellent! 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. 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, Master Gotama has made the teaching clear in many ways. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

17 17

Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then the brahmin Jānussoṇi went up to the Buddha, and exchanged pleasantries with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: When the amicable and cordial talk was over, he sat down to one side and said to the Buddha:

“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti? “What is the cause, Master Gotama, what is the reason why some beings, when their body breaks up, after death, reappear in a place of loss, a bad place, the underworld, hell?”

“Katattā ca, brāhmaṇa, akatattā ca. “What they’ve done and what they’ve not done. Evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti. That’s why some beings, when their body breaks up, after death, reappear in a place of loss, a bad place, the underworld, hell.”

“Ko pana, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti? “But what is the cause, Master Gotama, what is the reason why some beings, when their body breaks up, after death, reappear in a good place, a heavenly realm?”

“Katattā ca, brāhmaṇa, akatattā ca. “What they’ve done and what they’ve not done. Evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. That’s why some beings, when their body breaks up, after death, reappear in a good place, a heavenly realm.”

“Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi. “I don’t understand the meaning of what Master Gotama has said in brief, without explaining the details. Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājāneyyan”ti. Master Gotama, please teach me this matter in detail so I can understand the meaning.”

“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Well then, brahmin, listen and apply your mind well, I will speak.”

“Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. “Yes, sir,” Jānussoṇi replied. Bhagavā etadavoca: The Buddha said this:

“Idha, brāhmaṇa, ekaccassa kāyaduccaritaṁ kataṁ hoti, akataṁ hoti kāyasucaritaṁ; “Firstly, brahmin, someone has engaged in misconduct and not good conduct by way of body, vacīduccaritaṁ kataṁ hoti, akataṁ hoti vacīsucaritaṁ; speech, manoduccaritaṁ kataṁ hoti, akataṁ hoti manosucaritaṁ. and thought. Evaṁ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. In this way, what they’ve done and what they’ve not done is the reason why some beings, when their body breaks up, after death, reappear in a place of loss, a bad place, the underworld, hell. Idha pana, brāhmaṇa, ekaccassa kāyasucaritaṁ kataṁ hoti, akataṁ hoti kāyaduccaritaṁ; Furthermore, brahmin, someone has engaged in good conduct and not misconduct by body, vacīsucaritaṁ kataṁ hoti, akataṁ hoti vacīduccaritaṁ; speech, manosucaritaṁ kataṁ hoti, akataṁ hoti manoduccaritaṁ. and thought. Evaṁ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. So what they’ve done and what they’ve not done is why some beings, when their body breaks up, after death, reappear in a good place, a heavenly realm.”

“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. “Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

18 18

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “ekaṁsenāhaṁ, ānanda, akaraṇīyaṁ vadāmi kāyaduccaritaṁ vacīduccaritaṁ manoduccaritan”ti. “Ānanda, I categorically say that misconduct by body, speech, and thought should not be engaged in.”

“Yamidaṁ, bhante, bhagavatā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ko ādīnavo pāṭikaṅkho”ti? “But, Bhante, if someone does these things that should categorically not be done, what woes should they expect?”

“Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho—“They should expect these woes: attāpi attānaṁ upavadati, They blame themselves. anuvicca viññū garahanti, After examination, sensible people criticize them. pāpako kittisaddo abbhuggacchati, They get a bad reputation. sammūḷho kālaṁ karoti, They die muddled. kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. And when their body breaks up, after death, they reappear in a place of loss, a bad place, the underworld, hell. Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho”ti. These are the woes they should expect.”

“Ekaṁsenāhaṁ, ānanda, karaṇīyaṁ vadāmi kāyasucaritaṁ vacīsucaritaṁ manosucaritan”ti. “Ānanda, I categorically say that good conduct by way of body, speech, and thought should be engaged in.”

“Yamidaṁ, bhante, bhagavatā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ko ānisaṁso pāṭikaṅkho”ti? “But, Bhante, if someone does these things that should be done, what boons should they expect?”

“Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho—“They should expect these boons. attāpi attānaṁ na upavadati, They don’t blame themselves. anuvicca viññū pasaṁsanti, After examination, sensible people praise them. kalyāṇo kittisaddo abbhuggacchati, They get a good reputation. asammūḷho kālaṁ karoti, They don’t die muddled. kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. And when the body breaks up, after death, they reappear in a good place, a heavenly realm. Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho”ti. These are the boons they should expect.”

19 19

“Akusalaṁ, bhikkhave, pajahatha. “Bhikkhus, give up what is detrimental. Sakkā, bhikkhave, akusalaṁ pajahituṁ. It is possible to give up what is detrimental. No cedaṁ, bhikkhave, sakkā abhavissa akusalaṁ pajahituṁ, nāhaṁ evaṁ vadeyyaṁ: If it wasn’t possible, I wouldn’t say: ‘akusalaṁ, bhikkhave, pajahathā’ti. ‘Give up what is detrimental.’ Yasmā ca kho, bhikkhave, sakkā akusalaṁ pajahituṁ tasmāhaṁ evaṁ vadāmi: But it is possible, and so I say: ‘akusalaṁ, bhikkhave, pajahathā’ti. ‘Give up what is detrimental.’ Akusalañca hidaṁ, bhikkhave, pahīnaṁ ahitāya dukkhāya saṁvatteyya nāhaṁ evaṁ vadeyyaṁ: And if giving up what’s detrimental led to harm and suffering, I would not say: ‘akusalaṁ, bhikkhave, pajahathā’ti. ‘Give up what is detrimental.’ Yasmā ca kho, bhikkhave, akusalaṁ pahīnaṁ hitāya sukhāya saṁvattati tasmāhaṁ evaṁ vadāmi: But giving up what is detrimental leads to welfare and happiness, so I say: ‘akusalaṁ, bhikkhave, pajahathā’”ti. ‘Give up what is detrimental.’

“Kusalaṁ, bhikkhave, bhāvetha. Bhikkhus, develop what is beneficial. Sakkā, bhikkhave, kusalaṁ bhāvetuṁ. It is possible to develop what is beneficial. No cedaṁ, bhikkhave, sakkā abhavissa kusalaṁ bhāvetuṁ, nāhaṁ evaṁ vadeyyaṁ: If it wasn’t possible, I wouldn’t say: ‘kusalaṁ, bhikkhave, bhāvethā’ti. ‘Develop what is beneficial.’ Yasmā ca kho, bhikkhave, sakkā kusalaṁ bhāvetuṁ tasmāhaṁ evaṁ vadāmi: But it is possible, and so I say: ‘kusalaṁ, bhikkhave, bhāvethā’ti. ‘Develop what is beneficial.’ Kusalañca hidaṁ, bhikkhave, bhāvitaṁ ahitāya dukkhāya saṁvatteyya, nāhaṁ evaṁ vadeyyaṁ: If developing what is beneficial led to harm and suffering I wouldn’t say: ‘kusalaṁ, bhikkhave, bhāvethā’ti. ‘Develop what is beneficial.’ Yasmā ca kho, bhikkhave, kusalaṁ bhāvitaṁ hitāya sukhāya saṁvattati tasmāhaṁ evaṁ vadāmi: But developing what is beneficial leads to welfare and happiness, so I say: ‘kusalaṁ, bhikkhave, bhāvethā’”ti. ‘Develop what is beneficial.’”

20 20

“Dveme, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. “These two things, bhikkhus, lead to the forgetting and disappearance of the true teaching. Katame dve? What two? Dunnikkhittañca padabyañjanaṁ attho ca dunnīto. The words and phrases are poorly stored, and the meaning is misinterpreted. *Poorly remembered in the case of oral recitation, or incorrectly written down. Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti. When the words and phrases are poorly stored, the meaning is hard to infer. Ime kho, bhikkhave, dve dhammā saddhammassa sammosāya antaradhānāya saṁvattantī”ti. These two things lead to the forgetting and disappearance of the true teaching.

“Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. These two things lead to the continuation, non-forgetting, and non-disappearance of the true teaching. Katame dve? What two? Sunikkhittañca padabyañjanaṁ attho ca sunīto. The words and phrases are well stored, and the meaning is correctly interpreted. Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. When the words and phrases are well stored, the meaning is easily inferred. Ime kho, bhikkhave, dve dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti. These two things lead to the continuation, non-forgetting, and non-disappearance of the true teaching.”

Adhikaraṇavaggo dutiyo.