Aṅguttara Nikāya 2 — 2. Adhikaraṇavagga

Early Buddhist texts (SuttaCentral): Sutta · Bhikkhu Sujato · sutta · 175 sections

an2.11:0.1
Aṅguttara Nikāya 2
Numbered Discourses 2.11–20
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2. Adhikaraṇavagga
The Chapter on Disciplinary Issues
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11
11
an2.11:1.1
“Dvemāni, bhikkhave, balāni.
“There are, mendicants, these two powers.
an2.11:1.2
Katamāni dve?
What two?
an2.11:1.3
Paṭisaṅkhānabalañca bhāvanābalañca.
The power of reflection and the power of development.
an2.11:1.4
Katamañca, bhikkhave, paṭisaṅkhānabalaṁ?
And what, mendicants, is the power of reflection?
an2.11:1.5
Idha, bhikkhave, ekacco iti paṭisañcikkhati:
It’s when someone reflects:
an2.11:1.6
‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.
‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’
an2.11:1.7
So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati.
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.
an2.11:1.8
Idaṁ vuccati, bhikkhave, paṭisaṅkhānabalaṁ.
This is called the power of reflection.
an2.11:2.1
Katamañca, bhikkhave, bhāvanābalaṁ.
And what, mendicants, is the power of development?
an2.11:2.2
Tatra, bhikkhave, yamidaṁ bhāvanābalaṁ sekhānametaṁ balaṁ.
In this context, the power of development is the power of the trainees.
an2.11:2.3
Sekhañhi so, bhikkhave, balaṁ āgamma rāgaṁ pajahati, dosaṁ pajahati, mohaṁ pajahati.
For when you rely on the power of a trainee, you give up greed, hate, and delusion.
an2.11:2.4
Rāgaṁ pahāya, dosaṁ pahāya, mohaṁ pahāya yaṁ akusalaṁ na taṁ karoti, yaṁ pāpaṁ na taṁ sevati.
Then you don’t do anything unskillful, or practice anything bad.
an2.11:2.5
Idaṁ vuccati, bhikkhave, bhāvanābalaṁ.
This is called the power of development.
an2.11:2.6
Imāni kho, bhikkhave, dve balānī”ti.
These are the two powers.”
an2.12:1.0
12
12
an2.12:1.1
“Dvemāni, bhikkhave, balāni.
“There are, mendicants, these two powers.
an2.12:1.2
Katamāni dve?
What two?
an2.12:1.3
Paṭisaṅkhānabalañca bhāvanābalañca.
The power of reflection and the power of development.
an2.12:1.4
Katamañca, bhikkhave, paṭisaṅkhānabalaṁ?
And what, mendicants, is the power of reflection?
an2.12:1.5
Idha, bhikkhave, ekacco iti paṭisañcikkhati:
It’s when someone reflects:
an2.12:1.6
‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.
‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’
an2.12:1.7
So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati.
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.
an2.12:1.8
Idaṁ vuccati, bhikkhave, paṭisaṅkhānabalaṁ.
This is called the power of reflection.
an2.12:2.1
Katamañca, bhikkhave, bhāvanābalaṁ?
And what, mendicants, is the power of development?
an2.12:2.2
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ,
It’s when a mendicant develops the awakening factors of mindfulness,
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dhammavicayasambojjhaṅgaṁ bhāveti …
investigation of principles,
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vīriyasambojjhaṅgaṁ bhāveti …
energy,
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pītisambojjhaṅgaṁ bhāveti …
rapture,
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passaddhisambojjhaṅgaṁ bhāveti …
tranquility,
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samādhisambojjhaṅgaṁ bhāveti …
immersion,
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upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ.
and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
an2.12:2.9
Idaṁ vuccati, bhikkhave, bhāvanābalaṁ.
This is called the power of development.
an2.12:2.10
Imāni kho, bhikkhave, dve balānī”ti.
These are the two powers.”
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13
an2.13:1.1
“Dvemāni, bhikkhave, balāni.
“There are, mendicants, these two powers.
an2.13:1.2
Katamāni dve?
What two?
an2.13:1.3
Paṭisaṅkhānabalañca bhāvanābalañca.
The power of reflection and the power of development.
an2.13:1.4
Katamañca, bhikkhave, paṭisaṅkhānabalaṁ?
And what, mendicants, is the power of reflection?
an2.13:1.5
Idha, bhikkhave, ekacco iti paṭisañcikkhati:
It’s when someone reflects:
an2.13:1.6
‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.
‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’
an2.13:1.7
So iti paṭisaṅkhāya kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati.
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.
an2.13:1.8
Idaṁ vuccati, bhikkhave, paṭisaṅkhānabalaṁ.
This is called the power of reflection.
an2.13:2.1
Katamañca, bhikkhave, bhāvanābalaṁ?
And what, mendicants, is the power of development?
an2.13:2.2
Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
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.
an2.13:2.3
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
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.
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Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
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.’
an2.13:2.5
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
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.
an2.13:2.6
Idaṁ vuccati, bhikkhave, bhāvanābalaṁ.
This is called the power of development.
an2.13:2.7
Imāni kho, bhikkhave, dve balānī”ti.
These are the two powers.”
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“Dvemā, bhikkhave, tathāgatassa dhammadesanā.
“Mendicants, the Realized One has two ways of teaching the Dhamma.
an2.14:1.2
Katamā dve?
What two?
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saṅkhittena ca vitthārena ca.
In brief and in detail.
an2.14:1.4
Imā kho, bhikkhave, dve tathāgatassa dhammadesanā”ti.
These are the Realized One’s two ways of teaching the Dhamma.”
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“Yasmiṁ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ:
“Mendicants, in a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully checks themselves, you can expect that issue
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‘dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ viharissantī’ti.
will lead to lasting acrimony and enmity, and the mendicants won’t live comfortably.
an2.15:1.3
Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ:
But in a disciplinary issue, if both the offending mendicant and the accusing mendicant carefully check themselves, you can expect that issue
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‘na dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca phāsuṁ viharissantī’ti.
won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.
an2.15:2.1
Kathañca, bhikkhave, āpanno bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati?
And how, mendicants, does an offending mendicant carefully check themselves?
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Idha, bhikkhave, āpanno bhikkhu iti paṭisañcikkhati:
An offending mendicant reflects:
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‘ahaṁ kho akusalaṁ āpanno kañcideva desaṁ kāyena.
‘I have committed a certain unskillful offense with the body.
an2.15:2.4
Maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.
That mendicant saw me do this.
an2.15:2.5
No ce ahaṁ akusalaṁ āpajjeyyaṁ kañcideva desaṁ kāyena, na maṁ so bhikkhu passeyya akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.
If I hadn’t committed that offense, they wouldn’t have seen me.
an2.15:2.6
Yasmā ca kho, ahaṁ akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.
But since I did commit that offense, they did see me.
an2.15:2.7
Disvā ca pana maṁ so bhikkhu akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosi.
When they saw me, they were upset,
an2.15:2.8
Anattamano samāno anattamanavacanaṁ maṁ so bhikkhu avaca.
and they voiced their unhappiness to me.
an2.15:2.9
Anattamanavacanāhaṁ tena bhikkhunā vutto samāno anattamano ahosiṁ.
Then I also got upset,
an2.15:2.10
Anattamano samāno paresaṁ ārocesiṁ.
so I told others.
an2.15:2.11
Iti mameva tattha accayo accagamā suṅkadāyakaṁva bhaṇḍasmin’ti.
So the mistake is mine alone, like someone who owes customs duty on their goods.’
an2.15:2.12
Evaṁ kho, bhikkhave, āpanno bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati.
That’s how, mendicants, an offending mendicant carefully checks themselves.
an2.15:3.1
Kathañca, bhikkhave, codako bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati?
And how, mendicants, does an accusing mendicant carefully check themselves?
an2.15:3.2
Idha, bhikkhave, codako bhikkhu iti paṭisañcikkhati:
An accusing mendicant reflects:
an2.15:3.3
‘ayaṁ kho bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena.
‘This mendicant has committed a certain unskillful offense with the body.
an2.15:3.4
Ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.
I saw them do that.
an2.15:3.5
No ce ayaṁ bhikkhu akusalaṁ āpajjeyya kañcideva desaṁ kāyena, nāhaṁ imaṁ bhikkhuṁ passeyyaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.
If they hadn’t committed that offense, I wouldn’t have seen them.
an2.15:3.6
Yasmā ca kho, ayaṁ bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.
But since they did commit that offense, I did see them.
an2.15:3.7
Disvā ca panāhaṁ imaṁ bhikkhuṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosiṁ.
When I saw them, I was upset,
an2.15:3.8
Anattamano samāno anattamanavacanāhaṁ imaṁ bhikkhuṁ avacaṁ.
and I voiced my unhappiness to them.
an2.15:3.9
Anattamanavacanāyaṁ bhikkhu mayā vutto samāno anattamano ahosi.
Then they also got upset,
an2.15:3.10
Anattamano samāno paresaṁ ārocesi.
so they told others.
an2.15:3.11
Iti mameva tattha accayo accagamā suṅkadāyakaṁva bhaṇḍasmin’ti.
So the mistake is mine alone, like someone who owes customs duty on their goods.’
an2.15:3.12
Evaṁ kho, bhikkhave, codako bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati.
That’s how, mendicants, an accusing mendicant carefully checks themselves.
an2.15:4.1
Yasmiṁ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ viharissantīti.
In a disciplinary issue, if neither the offending 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.
an2.15:4.2
Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṁ attanāva attānaṁ paccavekkhati tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ na dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca phāsuṁ viharissantī”ti.
But in a disciplinary issue, if both the offending 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.”
an2.16:1.0
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16
an2.16:1.1
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then a certain brahmin went up to the Buddha and exchanged greetings with him.
an2.16:1.2
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
an2.16:1.3
“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti?
“What is the cause, 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?”
an2.16:1.4
“Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.
“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.”
an2.16:2.1
“Ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?
“What is the cause, 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?”
an2.16:2.2
“Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.
“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.”
an2.16:3.1
“Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
“Excellent, worthy Gotama! Excellent!
an2.16:3.2
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.
an2.16:3.3
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
an2.16:3.4
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
an2.17:1.0
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