AN2 | 易學壹零 iching10

AN2.1-10

Numbered Discourses 2.1–10

The Chapter on Punishments

Faults

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!”

“Venerable sir,” they replied.

The Buddha said this:

“There are, mendicants, these two faults.

What two?

The fault apparent in this life, and the fault to do with lives to come.

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.

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.

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.

These are the two faults.

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.”

Endeavor

“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.

The better of these two endeavors is the effort to let go of all attachments.

So you should train like this:

‘We shall endeavor to let go of all attachments.’

That’s how you should train.”

Mortifying

“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.”

Not Mortifying

“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.”

Learned for Myself

“Mendicants, I have learned these two things for myself—

to never be content with skillful qualities, and to never stop trying.

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.’

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

If you too never stop trying, thinking:

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.

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.”

Fetters

“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.

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.”

Dark

“These two things, mendicants, are dark.

What two?

Lack of conscience and prudence.

These are the two things that are dark.”

Bright

“These two things, mendicants, are bright.

What two?

Conscience and prudence.

These are the two things that are bright.”

Conduct

“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.”

Entering the Rainy Season

“There are, mendicants, these two entries to the rainy season.

What two?

Earlier and later.

These are the two entries to the rainy season.”

AN2.11-20

Numbered Discourses 2.11–20

The Chapter on Disciplinary Issues

“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.

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.”

“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.

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.”

“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.

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.”

“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.”

“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.

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.

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.

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.”

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 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?”

“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.”

“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?”

“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.”

“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.”

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:

“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?”

“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.”

“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?”

“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.”

“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.”

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

“Yes, worthy sir,” Jānussoṇi replied.

The Buddha said this:

“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.”

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

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.”

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

“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.”

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

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

“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.”

“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.’

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.’”

“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.

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.”

AN2.21-31

Numbered Discourses 2.21–31

The Chapter on Fools

“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.

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.”

“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.”

“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.

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.”

“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.”

“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.”

“Mendicants, one who is underhand can expect one of two destinies:

hell or the animal realm.

One who is aboveboard can expect one of two destinies:

as a god or a human.”

“Mendicants, one who has wrong view can expect one of two destinies:

hell or the animal realm.”

“Mendicants, one who has right view can expect one of two destinies:

as a god or a human.”

“There are two places waiting to receive an unethical person:

hell and the animal realm.

There are two places waiting to receive an ethical person:

the realms of gods and humans.”

“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.”

“These two things play a part in realization.

What two?

Serenity and discernment.

What is the benefit of developing serenity?

The mind is developed.

What is the benefit of developing the mind?

Greed is given up.

What is the benefit of developing discernment?

Wisdom is developed.

What is the benefit of developing wisdom?

Ignorance is given up.

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.”

AN2.32-41

Numbered Discourses 2.32–41

The Chapter on the Peaceful Mind

“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.”

“Yes, sir,” they replied.

The Buddha said this:

“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.”

“Mendicants, I say that these two individuals cannot easily be repaid.

What two?

Mother and father.

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.

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.

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.”

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?”

“Brahmin, I teach action and inaction.”

“But in what way does the worthy Gotama teach action and inaction?”

“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.”

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

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?”

“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.”

That is what the Buddha said.

Then the Holy One, the Teacher, went on to say:

“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.”

So I have heard.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

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!”

“Reverend,” they replied.

Sāriputta said this:

“I will teach you about an individual fettered internally and one fettered externally.

Listen and apply your mind well, I will speak.”

“Yes, reverend,” they replied.

Sāriputta said this:

“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.

Who is an individual fettered externally?

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.

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.”

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.

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:

“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.’

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.

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.

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.

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

So I have heard.

At one time Venerable Mahākaccāna was staying at Varaṇā, on the bank of the Kaddama Lake.

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:

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

“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.”

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

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

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

“There is, brahmin.”

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

“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.”

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:

“Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

He who has gone beyond the insistence on sensual desire and the insistence on views.

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.”

At one time Venerable Mahākaccāna was staying near Madhurā in the Nut Grass Grove.

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

“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.”

“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.”

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.

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

“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.

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.”

“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.

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.”

“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.

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.”

AN2.42-51

Numbered Discourses 2.42–51

The Chapter on Assemblies

“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.

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.”

“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.

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.”

“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.

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.”

“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.

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.”

“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.

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.”

“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.

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.”

“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.

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:

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.”

“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.

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.”

“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.”

“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.

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.”

AN2.52-63

Numbered Discourses 2.52–63

The Chapter on Individuals

“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.”

“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.”

“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.”

“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.”

“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.”

“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.”

“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.”

“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.”

“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.”

“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.”

“Mendicants, I will teach you about living with bad people and living with good people.

Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied.

The Buddha said this:

“What is it like living with bad people? How do bad people live together?

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.’

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.

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

What is it like living with good people? How do good people live together?

It’s when a senior mendicant thinks:

‘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.’

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.

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

“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.

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.”