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1 (1) Faults
I. Entering upon the rains

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, there are these two faults. What two? The fault pertaining to the present life and the fault pertaining to the future life.
“And what is the fault pertaining to the present life? Here, someone sees that when kings arrest a robber, a criminal, they subject him to various punishments: they have him flogged with whips, beaten with canes, beaten with clubs; they have his hands cut off, his feet cut off, his hands and feet cut off; his ears cut off, his nose cut off, his ears and nose cut off; they have him subjected to the ‘porridge pot,’ to the ‘polished-shell shave,’ to the ‘Rāhu’s mouth,’ to the ‘fiery wreath,’ to the ‘flaming hand,’ to the ‘blades of grass,’ [48] to the ‘bark dress,’ to the ‘antelope,’ to the ‘meat hooks,’ to the ‘coins,’ to the ‘lye pickling,’ to the ‘pivoting pin,’ to the ‘rolled-up palliasse’; and they have him splashed with boiling oil, and they have him devoured by dogs, and they have him impaled alive on stakes, and they have his head cut off with a sword.216
“It occurs to him: ‘When kings have arrested a robber, a criminal, they subject him to various punishments because of his bad deeds: they have him flogged with whips . . . they have his head cut off with a sword. Now if I were to commit such a bad deed, and if kings were to arrest me, they would subject me to the same punishments. They would have me flogged with whips . . . they would have my head cut off with a sword.’ Afraid of the fault pertaining to the present life, he does not plunder the belongings of others.217 This is called the fault pertaining to the present life.
“And what is the fault pertaining to the future life? Here, someone reflects thus: ‘Bodily misconduct has a bad, painful result218 in the future life; verbal misconduct has a bad, painful result in the future life; mental misconduct has a bad, painful result in the future life. Now if I were to engage in misconduct by body, speech, and mind, then, with the breakup of the body, after death, I would be reborn in the plane of misery, in a bad destination, in the lower world, in hell!’ [49] Afraid of the fault pertaining to the future life, he abandons bodily misconduct and develops bodily good conduct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; he maintains himself in purity. This is called the fault pertaining to the future life.
“These, bhikkhus, are the two faults. Therefore, bhikkhus, you should train yourselves thus: ‘We will fear the fault pertaining to the present life; we will fear the fault pertaining to the future life. We will be fearful of faults and see peril in faults.’ It is in such a way that you should train yourselves. It is to be expected that one who is fearful of faults and sees peril in faults will be freed from all faults.”
2 (2) Striving
“Bhikkhus, there are these two strivings that are hard to achieve in the world. What two? The striving of laypeople who dwell at home for the purpose of presenting [monastics with] robes, almsfood, lodgings, and medicines and provisions for the sick, and the striving of those who have gone forth from the household life into homelessness for the relinquishment of all acquisitions. These are the two strivings that are hard to achieve in the world.
“Of these two strivings, bhikkhus, the foremost is the striving for the relinquishment of all acquisitions.219 Therefore, bhikkhus, you should train yourselves thus: ‘We will strive for the relinquishment of all acquisitions.’ It is in such a way that you should train yourselves.”
3 (3) Causing Torment
“Bhikkhus, there are these two things that cause torment. What two? Here, someone has engaged in bodily misconduct but failed to engage in bodily good conduct; engaged in verbal misconduct but failed to engage in verbal good conduct; engaged in mental misconduct but failed to engage in mental good conduct. He is tormented, [thinking]: ‘I have engaged in bodily misconduct’; he is tormented, [thinking]: ‘I have failed to engage in bodily good conduct’; he is tormented, [thinking]: ‘I have engaged in verbal misconduct’; he is tormented, [thinking]: ‘I have failed to engage in verbal good conduct’; he is tormented, [thinking]: ‘I have engaged in mental misconduct’; he is tormented, [thinking]: ‘I have failed to engage in mental good conduct.’ These, bhikkhus, are the two things that cause torment.”220
4 (4) Not Causing Torment
“Bhikkhus, there are these two things that do not cause torment.
[50] What two? Here, someone has engaged in bodily good conduct and avoided engaging in bodily misconduct; engaged in verbal good conduct and avoided engaging in verbal misconduct; engaged in mental good conduct and avoided engaging in mental misconduct. He is not tormented, [knowing]: ‘I have engaged in bodily good conduct’; he is not tormented, [knowing]: ‘I have avoided engaging in bodily misconduct’; he is not tormented, [knowing]: ‘I have engaged in verbal good conduct’; he is not tormented, [knowing]: ‘I have avoided engaging in verbal misconduct’; he is not tormented, [knowing]: ‘I have engaged in mental good conduct’; he is not tormented, [knowing]: ‘I have avoided engaging in mental misconduct.’ These, bhikkhus, are the two things that do not cause torment.”
5 (5) Known
“Bhikkhus, I have personally known two things: noncontentment in regard to wholesome qualities and indefatigability in striving.221 I strove indefatigably, [resolved]: ‘Willingly, let only my skin, sinews, and bones remain, and let the flesh

and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by manly strength, energy, and exertion.’222 It was by heedfulness that I achieved enlightenment, bhikkhus; it was by heedfulness that I achieved the unsurpassed security from bondage.223
“If, bhikkhus, you too would strive indefatigably, [resolved]: ‘Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by manly strength, energy, and exertion,’ you too will, in no long time, realize for yourselves with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, you will dwell in it. Therefore, bhikkhus, you should train yourselves thus: ‘We will strive indefatigably, [resolved]: “Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by manly strength, energy, and exertion.”’ It is in such a way that you should train yourselves.”
6 (6) Fetter
“Bhikkhus, there are these two things. What two? Contemplation of gratification in things that can fetter and contemplation of disenchantment in things that can fetter.224 One who dwells contemplating gratification in things that can fetter does [51] not abandon lust, hatred, and delusion. Not having abandoned lust, hatred, and delusion, one is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; one is not freed from suffering, I say. One who dwells contemplating disenchantment in things that can fetter abandons lust, hatred, and delusion. Having abandoned lust, hatred, and delusion, one is freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; one is freed from suffering, I say. These, bhikkhus, are the two things.”

7 (7) Dark
“Bhikkhus, there are these two dark qualities. What two? Moral shamelessness and moral recklessness. These are the two dark qualities.”
8 (8) Bright
“Bhikkhus, there are these two bright qualities. What two? Moral shame and moral dread.225 These are the two bright qualities.”
9 (9) Behavior
“Bhikkhus, these two bright qualities protect the world. What two? Moral shame and moral dread. If these two bright qualities did not protect the world, there would not be seen here [any restraint regarding] one’s mother, aunts, or the wives of one’s teachers and [other] respected people.226 The world would become promiscuous, like goats and sheep, chickens and pigs, dogs and jackals. But because these two bright qualities protect the world, there is seen here [restraint regarding] one’s mother, aunts, or the wives of one’s teachers and [other] respected people.”
10 (10) Entering upon the Rains
“Bhikkhus, there are these two [occasions for] entering upon the rains.227 What two? The earlier and the later. These are the two [occasions for] entering upon the rains.” [52]

11 (1)

II. DIsciplinary issues

“Bhikkhus, there are these two powers. What two? The power of reflection and the power of development.
“And what is the power of reflection? Here, someone reflects thus: ‘Bodily misconduct has a bad result228 in the present life and in the future life; verbal misconduct has a bad result in the present life and in the future life; mental misconduct has a bad result in the present life and in the future life.’ Having reflected thus, he abandons bodily misconduct and develops bodily good conduct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; he maintains himself in purity. This is called the power of reflection.
“And what is the power of development? The power of development is the power of trainees.229 For relying on the power of a trainee, one abandons lust, hatred, and delusion. Having abandoned lust, hatred, and delusion, one does not do anything unwholesome; one does not pursue anything bad. This is called the power of development.
“These, bhikkhus, are the two powers.”
12 (2)
“Bhikkhus, there are these two powers. What two? The power of reflection and the power of development.
“And what is the power of reflection? Here, someone reflects thus: ‘Bodily misconduct has a bad result in the present life and in the future life; verbal misconduct has a bad result in the present life and in the future life; mental misconduct has a bad result in the present life and in the future life.’ Having reflected thus, he abandons bodily misconduct and develops bodily good conduct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; he maintains himself in purity. This is called the power of reflection.
“And what is the power of development? Here, [53] a bhikkhu develops the enlightenment factor of mindfulness that is based upon seclusion, dispassion, and cessation, maturing in release. He develops the enlightenment factor of discrimination of phenomena . . . the enlightenment factor of energy . . . the enlightenment factor of rapture . . . the enlightenment factor of tranquility . . . the enlightenment factor of concentration . . . the enlightenment factor of equanimity that is based upon seclusion, dispassion, and cessation, maturing in release. This is called the power of development.
“These, bhikkhus, are the two powers.”
13 (3)
“Bhikkhus, there are these two powers. What two? The power of reflection and the power of development.
“And what is the power of reflection? Here, someone reflects thus: ‘Bodily misconduct has a bad result in the present life and in the future life; verbal misconduct has a bad result in the present life and in the future life; mental misconduct has a bad result in the present life and in the future life.’ Having reflected thus, he abandons bodily misconduct and develops bodily good conduct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; he maintains himself in purity. This is called the power of reflection.
“And what is the power of development? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity. This is called the power of development.
“These, bhikkhus, are the two powers.”
14 (4)
“Bhikkhus, the Tathāgata has these two kinds of Dhamma teaching. What two? In brief and in detail.230 The Tathāgata has these two kinds of Dhamma teaching.”
15 (5)
“Bhikkhus, if, in regard to a particular disciplinary issue,231 the bhikkhu who has committed an offense and the bhikkhu who reproves him do not each thoroughly reflect upon themselves, it can be expected that this disciplinary issue [54] will lead to acrimony and animosity for a long time and the bhikkhus will not dwell at ease. But if the bhikkhu who has committed an offense and the bhikkhu who reproves him each thoroughly reflect upon themselves, it can be expected that this disciplinary issue will not lead to acrimony and animosity for a long time and the bhikkhus will dwell at ease.
“And how does the bhikkhu who has committed an offense thoroughly reflect upon himself? Here, the bhikkhu who has committed an offense reflects thus: ‘I have committed a particular unwholesome misdeed with the body.232 That bhikkhu saw me doing so. If I had not committed a particular unwholesome misdeed with the body, he would not have seen me doing so. But because I committed a particular unwholesome misdeed with the body, he saw me doing so. When he saw me committing a particular unwholesome misdeed with the body, he became displeased. Being displeased, he expressed his displeasure to me. Because he expressed his displeasure to me, I became displeased. Being displeased, I informed others. Thus in this case I was the one who incurred a transgression, just as a traveler does when he evades the customs duty on his goods.’233 It is in this way that the bhikkhu who has committed an offense thoroughly reflects upon himself.
“And how does the reproving bhikkhu thoroughly reflect upon himself? Here, the reproving bhikkhu reflects thus: ‘This bhikkhu has committed a particular unwholesome misdeed with the body. I saw him doing so. If this bhikkhu had not committed a particular unwholesome misdeed with the body, I would not have seen him doing so. [55] But because he committed a particular unwholesome misdeed with the body, I saw him doing so. When I saw him committing a particular unwholesome misdeed with the body, I became displeased. Being displeased, I expressed my displeasure to him.234 Because I expressed my displeasure to him, he became displeased. Being displeased, he informed others. Thus in this case I was the one who incurred a transgression, just as a traveler does when he evades the customs duty on his goods.’ It is in this way that the reproving bhikkhu thoroughly reflects upon himself.
“If, bhikkhus, in regard to a particular disciplinary issue, the bhikkhu who has committed an offense and the bhikkhu who reproves him do not thoroughly reflect upon themselves, it can be expected that this disciplinary issue will lead to acrimony and animosity for a long time and the bhikkhus will not dwell at ease. But if the bhikkhu who has committed an offense and the bhikkhu who reproves him thoroughly reflect upon themselves, it can be expected that this disciplinary issue will not lead to acrimony and animosity for a long time and the bhikkhus will dwell at ease.”
16 (6)
Then a certain brahmin approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: “Why is it, Master Gotama, that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell?”
“It is, brahmin, because of conduct contrary to the Dhamma, unrighteous conduct, that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell.”235
“But why is it, Master Gotama, that some beings here with the breakup of the body, after death, are reborn in a good destination, in a heavenly world?”
“It is, brahmin, because of conduct in accordance with the Dhamma, righteous conduct, [56] that some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.”
“Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”
17 (7)
Then the brahmin Jāṇussoṇī approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: “Why is it, Master Gotama, that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell?”
“It is, brahmin, because of what has been done and what has not been done that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell.”
“Why is it, Master Gotama, that some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world?”
“It is, brahmin, because of what has been done and what has not been done that some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.”236
“I do not understand in detail the meaning of this statement that Master Gotama has spoken in brief without analyzing the meaning in detail. It would be good if Master Gotama would teach me the Dhamma so that I would understand in detail the meaning of this statement.”
“Well then, brahmin, listen and attend closely. I will speak.” [57]
“Yes, sir,” the brahmin Jāṇussoṇī replied. The Blessed One said this:
“Here, brahmin, someone has done deeds of bodily misconduct, not deeds of bodily good conduct; he has done deeds of verbal misconduct, not deeds of verbal good conduct; he has done deeds of mental misconduct, not deeds of mental good conduct. Thus it is because of what has been done and what has not been done that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell. But someone here has done deeds of bodily good conduct, not deeds of bodily misconduct; he has done deeds of verbal good conduct, not deeds of verbal misconduct; he has done deeds of mental good conduct, not deeds of mental misconduct. Thus it is because of what has been done and what has not been done that some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.”
“Excellent, Master Gotama! . . . [as in 2:16] . . . Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”

18 (8)
Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:
“I say definitively, Ānanda, that deeds of bodily misconduct, verbal misconduct, and mental misconduct are not to be done.”
“Since, Bhante, the Blessed One has declared definitively that deeds of bodily misconduct, verbal misconduct, and mental misconduct are not to be done, what danger is to be expected in acting thus?”
“Ānanda, I have declared definitively that deeds of bodily misconduct, verbal misconduct, and mental misconduct are not to be done because in acting thus this danger is to be expected: one blames oneself; the wise, having investigated, censure one; a bad report circulates about one; one dies confused; and with the breakup of the body, after death, one is reborn in the plane of misery, in a bad destination, in the lower world, in hell. I have declared definitively that deeds of bodily misconduct, verbal misconduct, and mental misconduct are not to be done because in acting thus this danger is to be expected.
“I say definitively, Ānanda, [58] that deeds of bodily good conduct, verbal good conduct, and mental good conduct are to be done.”
“Since, Bhante, the Blessed One has declared definitively that deeds of bodily good conduct, verbal good conduct, and mental good conduct are to be done, what benefit is to be expected in acting thus?”
“Ānanda, I have declared definitively that deeds of bodily good conduct, verbal good conduct, and mental good conduct are to be done because in acting thus this benefit is to be expected: one does not blame oneself; the wise, having investigated, praise one; one acquires a good reputation; one dies unconfused; and with the breakup of the body, after death, one is reborn in a good destination, in a heavenly world. I have declared definitively that deeds of bodily good conduct, verbal good conduct, and mental good conduct are to be done because in acting thus this benefit is to be expected.”

19 (9)
“Bhikkhus, abandon the unwholesome! It is possible to abandon the unwholesome. If it were not possible to abandon the unwholesome, I would not say: ‘Bhikkhus, abandon the unwholesome!’ But because it is possible to abandon the unwholesome, I say: ‘Bhikkhus, abandon the unwholesome!’ If this abandoning of the unwholesome led to harm and suffering, I would not tell you to abandon it. But because the abandoning of the unwholesome leads to welfare and happiness, I say: ‘Bhikkhus, abandon the unwholesome!’
“Bhikkhus, develop the wholesome! It is possible to develop the wholesome. If it were not possible to develop the wholesome, I would not say: ‘Bhikkhus, develop the wholesome!’ But because it is possible to develop the wholesome, I say: ‘Bhikkhus, develop the wholesome!’ If this developing of the wholesome led to harm and suffering, I would not tell you to develop it. But because the developing of the wholesome leads to welfare and happiness, I say: ‘Bhikkhus, develop the wholesome!’”
20 (10)237
“Bhikkhus, there are these two things that lead to the decline and disappearance of the good Dhamma. What two? [59] Badly set down words and phrases and badly interpreted meaning.238 When the words and phrases are badly set down, the meaning is badly interpreted. These are the two things that lead to the decline and disappearance of the good Dhamma.
“Bhikkhus, there are these two things that lead to the continuation, non-decline, and non-disappearance of the good Dhamma. What two? Well-set down words and phrases and well-interpreted meaning.239 When the words and phrases are well set down, the meaning is well interpreted. These are the two things that lead to the continuation, non-decline, and nondisappearance of the good Dhamma.”

21 (1)

III. fOOls

“Bhikkhus, there are these two kinds of fools. What two? One who does not see his transgression as a transgression and one who does not, in accordance with the Dhamma, accept the transgression of one who is confessing. These are the two kinds of fools.240
“Bhikkhus, there are these two kinds of wise people. What two? One who sees his transgression as a transgression and one who, in accordance with the Dhamma, accepts the transgression of one who is confessing. These are the two kinds of wise people.”
22 (2)
“Bhikkhus, these two misrepresent the Tathāgata. Which two? One full of hate who harbors hatred and one endowed with faith because of his misunderstanding. These two misrepresent the Tathāgata.”241
23 (3)242
“Bhikkhus, these two misrepresent the Tathāgata. Which two?
[60] One who explains what has not been stated and uttered by the Tathāgata as having been stated and uttered by him, and one who explains what has been stated and uttered by the Tathāgata as not having been stated and uttered by him. These two misrepresent the Tathāgata.
“Bhikkhus, these two do not misrepresent the Tathāgata. Which two? One who explains what has not been stated and uttered by the Tathāgata as not having been stated and uttered by him, and one who explains what has been stated and uttered by the Tathāgata as having been stated and uttered by him. These two do not misrepresent the Tathāgata.”
24 (4)
“Bhikkhus, these two misrepresent the Tathāgata. Which two? One who explains a discourse whose meaning requires interpretation as a discourse whose meaning is explicit, and one who explains a discourse whose meaning is explicit as a discourse whose meaning requires interpretation. These two misrepresent the Tathāgata.”243
25 (5)
“Bhikkhus, these two do not misrepresent the Tathāgata. Which two? One who explains a discourse whose meaning requires interpretation as a discourse whose meaning requires interpretation, and one who explains a discourse whose meaning is explicit as a discourse whose meaning is explicit. These two do not misrepresent the Tathāgata.”
26 (6)
“Bhikkhus, for one with concealed actions one of two destinations is to be expected: hell or the animal realm.244
“For one with unconcealed actions one of two destinations is to be expected: the deva realm or the human realm.”
27 (7)245
“Bhikkhus, for one who holds wrong view one of two destinations is to be expected: hell or the animal realm.”
28 (8)
“Bhikkhus, for one who holds right view one of two destinations is to be expected: the deva realm or the human realm.”
29 (9)
“Bhikkhus, for an immoral person there are two receptacles:246 hell or the animal realm. For a virtuous person, there are two receptacles: the deva realm or the human realm.”
30 (10)
“Bhikkhus, seeing two advantages, I resort to remote lodgings in forests and jungle groves.247 What two? For myself I see a pleasant dwelling in this very life [61] and I have compassion for later generations.248 Seeing these two advantages, I resort to remote lodgings in forests and jungle groves.”
31 (11)
“Bhikkhus, these two things pertain to true knowledge.249 What two? Serenity and insight. When serenity is developed, what benefit does one experience? The mind is developed. When the mind is developed, what benefit does one experience? Lust is abandoned. When insight is developed, what benefit does one experience? Wisdom is developed. When wisdom is developed, what benefit does one experience? Ignorance is abandoned.250
“A mind defiled by lust is not liberated, and wisdom defiled by ignorance is not developed. Thus, bhikkhus, through the fading away of lust there is liberation of mind, and through the fading away of ignorance there is liberation by wisdom.”251

32 (1)

IV. Same-minded

“Bhikkhus, I will teach you the plane of the bad person and the plane of the good person. Listen and attend closely. I will speak.”
“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:
“And what is the plane of the bad person? A bad person is ungrateful and unthankful. For ingratitude and unthankfulness are extolled by the bad. Ingratitude and unthankfulness belong entirely to the plane of the bad person.
“And what is the plane of the good person? A good per son is grateful and thankful. For gratitude and thankfulness are extolled by the good. Gratitude and thankfulness belong entirely to the plane of the good person.”
33 (2)
“Bhikkhus, there are two persons that cannot easily be repaid. What two? One’s mother and father.
“Even if one should carry about one’s mother on one shoulder [62] and one’s father on the other, and [while doing so] should have a life span of a hundred years, live for a hundred years; and if one should attend to them by anointing them with balms, by massaging, bathing, and rubbing their limbs, and they even void their urine and excrement there, one still would not have done enough for one’s parents, nor would one have repaid them. Even if one were to establish one’s parents as the supreme lords and rulers over this great earth abounding in the seven treasures, one still would not have done enough for one’s parents, nor would one have repaid them. For what reason? Parents are of great help to their children; they bring them up, feed them, and show them the world.
“But, bhikkhus, if, when one’s parents lack faith, one encourages, settles, and establishes them in faith; if, when one’s parents are immoral, one encourages, settles, and establishes them in virtuous behavior; if, when one’s parents are miserly, one encourages, settles, and establishes them in generosity; if, when one’s parents are unwise, one encourages, settles, and establishes them in wisdom: in such a way, one has done enough for one’s parents, repaid them, and done more than enough for them.”252
34 (3)
Then a certain brahmin approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: “What does Master Gotama assert, what does he declare?”
“Brahmin, I assert a doctrine of deeds and a doctrine of nondoing.”253
“But in what way does Master Gotama assert a doctrine of deeds and a doctrine of non-doing?”
“I assert non-doing with regard to bodily, verbal, and mental misconduct; I assert non-doing with regard to the numerous kinds of bad unwholesome qualities. I assert doing with regard to good bodily, verbal, and mental conduct; I assert doing with regard to the numerous kinds of wholesome qualities. It is in this way, brahmin, that I assert a doctrine of deeds and a doctrine of non-doing.”
“Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”
35 (4)
Then the householder Anāthapiṇḍika approached the Blessed One, [63] paid homage to him, sat down to one side, and said to him:
“Who in the world, Bhante, is worthy of offerings, and where is a gift to be given?”
“There are, householder, two in the world worthy of offerings: the trainee and the one beyond training.254 These are the two in the world worthy of offerings and a gift is to be given to them.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
“In this world the trainee and one beyond training are worthy of the gifts of those practicing charity; upright in body, speech, and mind, they are the field for those practicing charity; what is given to them brings great fruit.”
36 (5)
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the Venerable Sāriputta was dwelling at Sāvatthī in Migāramātā’s Mansion in the Eastern Park. There the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!”255
“Friend!” those bhikkhus replied. The Venerable Sāriputta said this:
“Friends, I will teach you about the person fettered internally and the person fettered externally.256 Listen and attend closely. I will speak.”
“Yes, friend,” those bhikkhus replied. The Venerable Sāriputta said this:
“And who, friends, is the person fettered internally? Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. With the breakup of the body, after death, he is reborn in a certain order of devas. Passing away from there, he is a returner, one who returns to this state of being. This is called the person fettered internally, who is a returner, one who returns to this state of being.257 [64]
“And who, friends, is the person fettered externally? Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. Having entered upon a certain peaceful liberation of mind, he dwells in it.258 With the breakup of the body, after death, he is

reborn in a certain order of devas. Passing away from there, he is a non-returner, one who does not return to this state of being. This is called the person fettered externally, who is a nonreturner, one who does not return to this state of being.259
“Again, friends, a bhikkhu is virtuous. Having undertaken
the training rules, he trains in them. He is practicing for disenchantment with sensual pleasures, dispassion toward them, and for their cessation.260 He is practicing for disenchantment with states of existence, for dispassion toward them, and for their cessation.261 He is practicing for the destruction of craving. He is practicing for the destruction of greed.262 With the breakup of the body, after death, he is reborn in a certain order of devas. Passing away from there, he is a non-returner, one who does not return to this state of being. This is called a person fettered externally, who is a non-returner, one who does not return to this state of being.”263
Then a number of same-minded deities264 approached the Blessed One, paid homage to him, stood to one side, and said to him: “Bhante, at Migāramātā’s Mansion in the Eastern Park, Venerable Sāriputta is teaching the bhikkhus about the person fettered internally and the person fettered externally. The assembly is thrilled. It would be good, Bhante, if the Blessed One would approach the Venerable Sāriputta out of compassion.”265 The Blessed One consented by silence.
Then, just as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One disappeared from Jeta’s Grove and reappeared at Migāramātā’s Mansion in the Eastern Park in the presence of the Venerable Sāriputta. He sat down in the seat that was prepared. The Venerable Sāriputta
[65] paid homage to the Blessed One and sat down to one side. The Blessed One then said to the Venerable Sāriputta:
“Here, Sāriputta, a number of same-minded deities approached me, paid homage to me, stood to one side, and said: ‘Bhante, at Migāramātā’s Mansion in the Eastern Park, Venerable Sāriputta is teaching the bhikkhus about the person fettered internally and the person fettered externally. The assembly is thrilled. It would be good, Bhante, if the Blessed One would approach the Venerable Sāriputta out of compassion.’
“Those deities—ten, twenty, thirty, forty, fifty, and even sixty in number—stand in an area even as small as the tip of an awl yet do not encroach upon one another. It may be, Sāriputta, that you think: ‘Surely, it was there that those deities developed their minds in such a way that ten . . . and even sixty in number stand in an area even as small as the tip of an awl yet do not encroach upon one another.’ But this should not be regarded in such a way. Rather, it was right here that those deities developed their minds in such a way that ten . . . and even sixty in number stand in an area even as small as the tip of an awl yet do not encroach upon one another.266
“Therefore, Sāriputta, you should train yourselves thus: ‘We will have peaceful sense faculties and peaceful minds.’267 It is in such a way that you should train yourselves. When you have peaceful sense faculties and peaceful minds, your bodily action will be peaceful, your verbal action will be peaceful, and your mental action will be peaceful. [Thinking:] ‘We will offer only peaceful service to our fellow monks,’ it is in such a way, Sāriputta, that you should train yourselves. Sāriputta, those wanderers of other sects are lost who did not get to hear this exposition of the Dhamma.”
37 (6)
Thus have I heard. On one occasion the Venerable Mahākaccāna was dwelling at Varaṇā on a bank of the Kaddama Lake. [66] Then the brahmin Ārāmadaṇḍa approached the Venerable Mahākaccāna and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to him: “Why is it, Master Kaccāna, that khattiyas fight with khattiyas, brahmins with brahmins, and householders with householders?”
“It is, brahmin, because of adherence to lust for sensual pleasures, bondage [to it], fixation [on it], obsession [by it], holding firmly [to it],268 that khattiyas fight with khattiyas, brahmins with brahmins, and householders with householders.”
“Why is it, Master Kaccāna, that ascetics fight with ascetics?”
“It is, brahmin, because of adherence to lust for views, bondage [to it], fixation [on it], obsession [by it], holding firmly [to it], that ascetics fight with ascetics.”
“Is there then anyone in the world who has overcome this adherence to lust for sensual pleasures . . . holding firmly [to it], and this adherence to lust for views . . . holding firmly [to it]?” “There is.”
“And who is that?”
“There is, brahmin, a town to the east called Sāvatthī. There the Blessed One, the Arahant, the Perfectly Enlightened One is now dwelling. The Blessed One has overcome this adherence to lust for sensual pleasures, bondage [to it], fixation [on it], obsession [by it], holding firmly [to it], [67] and he has overcome this adherence to lust for views, bondage [to it], fixation [on it], obsession [by it], holding firmly [to it].”
When this was said, the brahmin Ārāmadaṇḍa rose from his seat, arranged his upper robe over one shoulder, lowered his right knee to the ground, reverently saluted in the direction of the Blessed One, and uttered this inspired utterance three times: “Homage to the Blessed One, the Arahant, the Perfectly Enlightened One. Homage to the Blessed One, the Arahant, the Perfectly Enlightened One. Homage to the Blessed One, the Arahant, the Perfectly Enlightened One. Indeed, that Blessed One has overcome this adherence to lust for sensual pleasures, bondage [to it], fixation [on it], obsession [by it], holding firmly [to it], and he has overcome this adherence to lust for views, bondage [to it], fixation [on it], obsession [by it], holding firmly [to it].
“Excellent, Master Kaccāna! Excellent, Master Kaccāna! Master Kaccāna has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. Master Kaccāna, I now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Kaccāna consider me a lay follower who from today has gone for refuge for life.”
38 (7)
On one occasion the Venerable Mahākaccāna was dwelling at Madhurā in Gundā’s Grove. Then the brahmin Kaṇḍarāyana approached the Venerable Mahākaccāna and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to him:
“I have heard, Master Kaccāna: ‘The ascetic Kaccāna does

not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat.’ This is indeed true, for Master Kaccāna does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat. This is not proper, Master Kaccāna.”269
“Brahmin, the Blessed One, the Arahant, [68] the Perfectly Enlightened One, knowing and seeing, has proclaimed the stage of an elder and the stage of a youth. Even though someone is old—eighty, ninety, or a hundred years from birth—if he enjoys sensual pleasures, dwells in sensual pleasures,270 burns with a fever for sensual pleasures, is consumed with thoughts of sensual pleasures, is eager in the quest for sensual pleasures, then he is reckoned as a foolish [childish] elder. But even though someone is young, a youth with dark black hair, endowed with the blessing of youth, in the prime of life, if he does not enjoy sensual pleasures, does not dwell in sensual pleasures, does not burn with a fever for sensual pleasures, is not consumed with thoughts of sensual pleasures, is not eager in the quest for sensual pleasures, then he is reckoned as a wise elder.”
When this was said, the brahmin Kaṇḍarāyana rose from his seat, arranged his upper robe over one shoulder, and bowed down with his head at the feet of the young bhikkhus, [saying]: “You elders stand at the stage of an elder; we youths stand at the stage of a youth.
“Excellent, Master Kaccāna! . . . [as in 2:37] . . . Let Master Kaccāna consider me a lay follower who from today has gone for refuge for life.”
39 (8)
“Bhikkhus, when robbers are strong, kings are weak. At that time the king is not at ease when re-entering [his capital], or when going out, or when touring the outlying provinces. At that time brahmins and householders, too, are not at ease when re-entering [their towns and villages], or when going out, or when attending to work outside.
“So too, when evil bhikkhus are strong, well-behaved bhikkhus are weak. At that time the well-behaved bhikkhus sit silently in the midst of the Saṅgha or they resort to the outlying provinces. This is for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings. [69]
“Bhikkhus, when kings are strong, robbers are weak. At that time the king is at ease when re-entering [his capital], and when going out, and when touring the outlying provinces. At that time brahmins and householders, too, are at ease when reentering [their towns and villages], and when going out, and when attending to work outside.
“So too, when well-behaved bhikkhus are strong, evil bhikkhus are weak. At that time the evil bhikkhus sit silently in the midst of the Saṅgha or they depart for other regions.273 This is for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings.”
40 (9)274
“Bhikkhus, I do not praise the wrong practice of two [kinds of people]: a layperson and one gone forth [into homelessness]. Whether it is a layperson or one gone forth who is practicing wrongly, because of wrong practice, they do not attain the true way, the Dhamma that is wholesome.275
“Bhikkhus, I praise the right practice of two [kinds of people]: a layperson and one gone forth. Whether it is a layperson or one gone forth who is practicing rightly, because of right practice, they attain the true way, the Dhamma that is wholesome.”
41 (10)
“Bhikkhus, those bhikkhus who exclude the meaning and the Dhamma by means of badly acquired discourses whose phrasing is a semblance [of the correct phrasing]276 are acting for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings. These bhikkhus generate much demerit and cause the good Dhamma to disappear.
“Bhikkhus, those bhikkhus who conform to the meaning and the Dhamma with well-acquired discourses whose phrasing is not [mere] semblance277 are acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings.

These bhikkhus generate much merit and sustain the good Dhamma.” [70]

42 (1)

V. Assemblies

“Bhikkhus, there are these two kinds of assemblies. What two? The shallow assembly and the deep assembly.
“And what is the shallow assembly? The assembly in which the bhikkhus are restless, puffed up, vain, talkative, rambling in their talk, with muddled mindfulness, lacking in clear comprehension, unconcentrated, with wandering minds, with loose sense faculties, is called the shallow assembly.
“And what is the deep assembly? The assembly in which the bhikkhus are not restless, puffed up, vain, talkative, and rambling in their talk but have established mindfulness, clearly comprehend, are concentrated, with one-pointed minds and restrained sense faculties, is called the deep assembly.
“These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the deep assembly is foremost.”278
43 (2)
“Bhikkhus, there are these two kinds of assemblies. What two? The divided assembly and the harmonious assembly.
“And what is the divided assembly? The assembly in which the bhikkhus take to arguing and quarreling and fall into disputes, stabbing each other with piercing words, is called the divided assembly.279
“And what is the harmonious assembly? The assembly in which the bhikkhus dwell in concord, harmoniously, without disputes, blending like milk and water, viewing each other with eyes of affection, is called the harmonious assembly.
“These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the harmonious assembly is foremost.”
44 (3)
“Bhikkhus, there are these two kinds of assemblies. What two? The assembly of the inferior and the assembly of the foremost. [71]
“And what is the assembly of the inferior? Here, in this kind of assembly the elder bhikkhus are luxurious and lax, leaders in backsliding, discarding the duty of solitude; they do not arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. [Those in] the next generation follow their example.280 They too become luxurious and lax, leaders in backsliding, discarding the duty of solitude; they too do not arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is called the assembly of the inferior.
“And what is the assembly of the foremost? Here, in this kind of assembly the elder bhikkhus are not luxurious and lax but discard backsliding and take the lead in solitude; they arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. [Those in] the next generation follow their example. They too do not become luxurious and lax but discard backsliding and take the lead in solitude; they too arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is called the assembly of the foremost.
“These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the assembly of the foremost is foremost.”281
45 (4)
“Bhikkhus, there are these two kinds of assemblies. What two? The assembly of the noble and the assembly of the ignoble.
“And what is the assembly of the ignoble? The assembly in which the bhikkhus do not understand as it really is: ‘This is suffering’; do not understand as it really is: ‘This is the origin of suffering’; do not understand as it really is: ‘This is the cessation of suffering’; do not understand as it really is: ‘This is the way leading to the cessation of suffering’ is called the assembly of the ignoble.
“And what is the assembly of the noble? The assembly in which the bhikkhus understand as it really is: ‘This is suffering’; understand as it really is: ‘This is the origin of suffering’; [72] understand as it really is: ‘This is the cessation of suffering’; understand as it really is: ‘This is the way leading to the cessation of suffering’ is called the assembly of the noble.282
“These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the assembly of the noble is foremost.”
46 (5)
“Bhikkhus, there are these two kinds of assemblies. What two? The dregs of an assembly and the cream of an assembly.
“And what is the dregs of an assembly? The assembly in which the bhikkhus enter upon a wrong course on account of desire, hatred, delusion, or fear is called the dregs of an assembly.283
“And what is the cream of an assembly? The assembly in which the bhikkhus do not enter upon a wrong course on account of desire, hatred, delusion, or fear is called the cream of an assembly.
“These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the cream of an assembly is foremost.”
47 (6)
“Bhikkhus, there are these two kinds of assemblies. What two? The assembly trained in vain talk, not in interrogation, and the assembly trained in interrogation, not in vain talk.284
“And what is the assembly trained in vain talk, not in interrogation? Here, in this kind of assembly, when those discourses spoken by the Tathāgata are being recited that are deep, deep in meaning, world-transcending, connected with emptiness, the bhikkhus do not want to listen to them, do not lend an ear to them, or apply their minds to understand them; they do not think those teachings should be studied and learned. But when those discourses are being recited that are mere poetry composed by poets, beautiful in words and phrases, created by outsiders, spoken by disciples, they want to listen to them, lend an ear to them, and apply their minds to understand them; they think those teachings should be studied and learned.285 And having learned those teachings, they do not interrogate each other about them or examine them thoroughly, [73] [asking]: ‘How is this? What is the meaning of this?’ They do not disclose [to others] what is obscure and elucidate what is unclear, or dispel their perplexity about numerous perplexing points. This is called the assembly trained in vain talk, not in interrogation.
“And what is the assembly trained in interrogation, not in vain talk? Here, in this kind of assembly, when those discourses are being recited that are mere poetry composed by poets, beautiful in words and phrases, created by outsiders, spoken by disciples, the bhikkhus do not want to listen to them, do not lend an ear to them, or apply their minds to understand them; they do not think those teachings should be studied and learned. But when those discourses spoken by the Tathāgata are being recited that are deep, deep in meaning, world-transcending, connected with emptiness, the bhikkhus want to listen to them, lend an ear to them, and apply their minds to understand them; they think those teachings should be studied and learned. And having learned those teachings, they interrogate each other about them and examine them thoroughly, [asking]: ‘How is this? What is the meaning of this?’ [They] disclose to [others] what is obscure and elucidate what is unclear, and dispel their perplexity about numerous perplexing points. This is called the assembly trained in interrogation, not in vain talk.
“These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the assembly trained in interrogation, not in vain talk, is foremost.”
48 (7)
“Bhikkhus, there are these two kinds of assemblies. What two? The assembly that values worldly things, not the good Dhamma, and the assembly that values the good Dhamma, not worldly things.286
“And what is the assembly that values worldly things, not the good Dhamma? Here, in this kind of assembly the bhikkhus speak one another’s praises in the presence of householders clad in white, saying: ‘The bhikkhu so-and-so is one liberated in both respects; so-and-so is one liberated by wisdom; [74] so-and-so is a body witness; so-and-so is one attained to view; so-and-so is one liberated by faith; so-and-so is a Dhamma follower; so-and-so is a faith follower; so-and-so is virtuous and of good character; so-and-so is immoral and of bad character.’287 They thereby receive gains, which they use while being tied to them, infatuated with them, blindly absorbed in them, not seeing the danger in them, not understanding the escape. This is called the assembly that values worldly things, not the good Dhamma.
“And what is the assembly that values the good Dhamma, not worldly things? Here, in this kind of assembly the bhikkhus do not speak one another’s praises in the presence of householders clad in white, saying: ‘The bhikkhu so-and-so is one liberated in both respects . . . so-and-so is immoral and of bad character.’ They thereby receive gains, which they use without being tied to them, uninfatuated with them, not blindly absorbed in them, seeing the danger in them, understanding the escape. This is called the assembly that values the good Dhamma, not worldly things.
“These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the assembly that values the good Dhamma, not worldly things, is foremost.”
49 (8)
“Bhikkhus, there are these two kinds of assemblies. What two? The unrighteous assembly and the righteous assembly.
“And what is the unrighteous assembly? Here, in this assembly disciplinary acts contrary to the Dhamma are enacted and disciplinary acts in accordance with the Dhamma are not enacted; disciplinary acts contrary to the discipline are enacted and disciplinary acts in accordance with the discipline are not enacted. Disciplinary acts contrary to the Dhamma are explained and disciplinary acts in accordance with the Dhamma are not explained; disciplinary acts contrary to the discipline are explained and disciplinary acts in accordance with the discipline are not explained. This, bhikkhus, is called the unrighteous assembly. It is because it is unrighteous that in this assembly disciplinary acts contrary to the Dhamma are enacted . . . [75] . . . and disciplinary acts in accordance with the discipline are not explained.288
“And what is the righteous assembly? Here, in this assembly disciplinary acts that accord with the Dhamma are enacted and disciplinary acts contrary to the Dhamma are not enacted; disciplinary acts that accord with the discipline are enacted and disciplinary acts contrary to the discipline are not enacted.

Disciplinary acts that accord with the Dhamma are explained and disciplinary acts contrary to the Dhamma are not explained; disciplinary acts that accord with the discipline are explained and disciplinary acts contrary to the discipline are not explained. This, bhikkhus, is called the righteous assembly. It is because it is righteous that in this assembly disciplinary acts that accord with the Dhamma are enacted . . . and disciplinary acts contrary to the discipline are not explained.
“These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the righteous assembly is foremost.”
50 (9)
“Bhikkhus, there are these two kinds of assemblies. What two? The assembly that acts contrary to the Dhamma and the assembly that acts in accordance with the Dhamma. . . . [as in 2:49] . . . “These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the assembly that acts in accordance with the Dhamma is foremost.”
51 (10)
“Bhikkhus, there are these two kinds of assemblies. What two? The assembly that speaks non-Dhamma and the assembly that speaks Dhamma.
“And what is the assembly that speaks non-Dhamma? Here, in this kind of assembly the bhikkhus take up a disciplinary issue,289 one that may accord with the Dhamma or be contrary to the Dhamma. Having taken up the issue, they do not persuade one another and do not allow themselves to be persuaded; they do not deliberate and do not welcome deliberation. Lacking the power of persuasion and the power of deliberation, [76] unwilling to relinquish their opinion, they wrongly grasp that disciplinary issue even more tightly, and adhering to their position, they declare: ‘This alone is true; anything else is wrong.’ This is called the assembly that speaks non-Dhamma.
“And what is the assembly that speaks Dhamma? Here, in this kind of assembly the bhikkhus take up a disciplinary issue, one that may accord with the Dhamma or be contrary to the Dhamma. Having taken up the issue, they persuade one another and allow themselves to be persuaded; they deliberate and welcome deliberation. Possessing the power of persua-

sion and the power of deliberation, willing to relinquish their opinion, they do not wrongly grasp that disciplinary issue even more tightly, nor, adhering to their position, do they declare: ‘This alone is true; anything else is wrong.’ This is called the assembly that speaks Dhamma.
“These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the assembly that speaks Dhamma is foremost.”

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