1. 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,
PL
1. Vajjasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi:
EN
“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.
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.’
“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.”
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.
PL
Idha, bhikkhave, ekaccassa kāyaduccaritaṁ kataṁ hoti, akataṁ hoti kāyasucaritaṁ; vacīduccaritaṁ kataṁ hoti, akataṁ hoti vacīsucaritaṁ; manoduccaritaṁ kataṁ hoti, akataṁ hoti manosucaritaṁ. So ‘kāyaduccaritaṁ me katan’ti tappati, ‘akataṁ me kāyasucaritan’ti tappati;
EN
These are the two things that are mortifying.”
PL
‘vacīduccaritaṁ me katan’ti tappati, ‘akataṁ me vacīsucaritan’ti tappati; ‘manoduccaritaṁ me katan’ti tappati, ‘akataṁ me manosucaritan’ti tappati. Ime kho, bhikkhave, dve dhammā tapanīyā”ti. Tatiyaṁ.
EN
4. 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.
PL
vacīsucaritaṁ kataṁ hoti, akataṁ hoti vacīduccaritaṁ; manosucaritaṁ kataṁ hoti, akataṁ hoti manoduccaritaṁ. So ‘kāyasucaritaṁ me katan’ti na tappati, ‘akataṁ me kāyaduccaritan’ti na tappati; ‘vacīsucaritaṁ me katan’ti na tappati, ‘akataṁ me vacīduccaritan’ti na tappati;
EN
These are the two things that are not mortifying.” 5. Learned for Myself
PL
‘manosucaritaṁ me katan’ti na tappati, ‘akataṁ me manoduccaritan’ti na tappati. Ime kho, bhikkhave, dve dhammā atapanīyā”ti. Catutthaṁ. 5. Upaññātasutta
EN
“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.’
PL
“Dvinnāhaṁ, bhikkhave, dhammānaṁ upaññāsiṁ— yā ca asantuṭṭhitā kusalesu dhammesu, yā ca appaṭivānitā padhānasmiṁ. Appaṭivānī sudāhaṁ, bhikkhave, padahāmi: ‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti.
EN
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: ‘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.’
PL
Tassa mayhaṁ, bhikkhave, appamādādhigatā sambodhi, appamādādhigato anuttaro yogakkhemo. Tumhe cepi, bhikkhave, appaṭivānaṁ padaheyyātha: ‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti, tumhepi, bhikkhave, nacirasseva—
EN
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.”’
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.
PL
Katame dve? Yā ca saṁyojaniyesu dhammesu assādānupassitā, yā ca saṁyojaniyesu dhammesu nibbidānupassitā. Saṁyojaniyesu, bhikkhave, dhammesu assādānupassī viharanto rāgaṁ na pajahati, dosaṁ na pajahati, mohaṁ na pajahati. Rāgaṁ appahāya, dosaṁ appahāya, mohaṁ appahāya na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
EN
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 that are bright.” 9. Conduct “These two bright things, mendicants, protect the world.
PL
Ime kho, bhikkhave, dve dhammā sukkā”ti. Aṭṭhamaṁ. 9. Cariyasutta “Dveme, bhikkhave, dhammā sukkā lokaṁ pālenti.
EN
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.
PL
Katame dve? Hirī ca ottappañca. Ime kho, bhikkhave, dve sukkā dhammā lokaṁ na pāleyyuṁ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā. Sambhedaṁ loko agamissa, yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā.
EN
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.” 10. Entering the Rainy Season “There are, mendicants, these two entries to the rainy season.
PL
Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṁ pālenti tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā”ti. Navamaṁ. 10. Vassūpanāyikasutta “Dvemā, bhikkhave, vassūpanāyikā.
EN
What two? Earlier and later. These are the two entries to the rainy season.”
PL
Katamā dve? Purimikā ca pacchimikā ca. Imā kho, bhikkhave, dve vassūpanāyikā”ti. Dasamaṁ.
PL
Kammakaraṇavaggo paṭhamo. Tassuddānaṁ Vajjā padhānā dve tapanīyā, Upaññātena pañcamaṁ;
1. 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,
PL
1. Vajjasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi:
EN
“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.
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.’
“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.”
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.
PL
Idha, bhikkhave, ekaccassa kāyaduccaritaṁ kataṁ hoti, akataṁ hoti kāyasucaritaṁ; vacīduccaritaṁ kataṁ hoti, akataṁ hoti vacīsucaritaṁ; manoduccaritaṁ kataṁ hoti, akataṁ hoti manosucaritaṁ. So ‘kāyaduccaritaṁ me katan’ti tappati, ‘akataṁ me kāyasucaritan’ti tappati;
EN
These are the two things that are mortifying.”
PL
‘vacīduccaritaṁ me katan’ti tappati, ‘akataṁ me vacīsucaritan’ti tappati; ‘manoduccaritaṁ me katan’ti tappati, ‘akataṁ me manosucaritan’ti tappati. Ime kho, bhikkhave, dve dhammā tapanīyā”ti. Tatiyaṁ.
EN
4. 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.
PL
vacīsucaritaṁ kataṁ hoti, akataṁ hoti vacīduccaritaṁ; manosucaritaṁ kataṁ hoti, akataṁ hoti manoduccaritaṁ. So ‘kāyasucaritaṁ me katan’ti na tappati, ‘akataṁ me kāyaduccaritan’ti na tappati; ‘vacīsucaritaṁ me katan’ti na tappati, ‘akataṁ me vacīduccaritan’ti na tappati;
EN
These are the two things that are not mortifying.” 5. Learned for Myself
PL
‘manosucaritaṁ me katan’ti na tappati, ‘akataṁ me manoduccaritan’ti na tappati. Ime kho, bhikkhave, dve dhammā atapanīyā”ti. Catutthaṁ. 5. Upaññātasutta
EN
“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.’
PL
“Dvinnāhaṁ, bhikkhave, dhammānaṁ upaññāsiṁ— yā ca asantuṭṭhitā kusalesu dhammesu, yā ca appaṭivānitā padhānasmiṁ. Appaṭivānī sudāhaṁ, bhikkhave, padahāmi: ‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti.
EN
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: ‘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.’
PL
Tassa mayhaṁ, bhikkhave, appamādādhigatā sambodhi, appamādādhigato anuttaro yogakkhemo. Tumhe cepi, bhikkhave, appaṭivānaṁ padaheyyātha: ‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti, tumhepi, bhikkhave, nacirasseva—
EN
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.”’
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.
PL
Katame dve? Yā ca saṁyojaniyesu dhammesu assādānupassitā, yā ca saṁyojaniyesu dhammesu nibbidānupassitā. Saṁyojaniyesu, bhikkhave, dhammesu assādānupassī viharanto rāgaṁ na pajahati, dosaṁ na pajahati, mohaṁ na pajahati. Rāgaṁ appahāya, dosaṁ appahāya, mohaṁ appahāya na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
EN
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 that are bright.” 9. Conduct “These two bright things, mendicants, protect the world.
PL
Ime kho, bhikkhave, dve dhammā sukkā”ti. Aṭṭhamaṁ. 9. Cariyasutta “Dveme, bhikkhave, dhammā sukkā lokaṁ pālenti.
EN
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.
PL
Katame dve? Hirī ca ottappañca. Ime kho, bhikkhave, dve sukkā dhammā lokaṁ na pāleyyuṁ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā. Sambhedaṁ loko agamissa, yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā.
EN
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.” 10. Entering the Rainy Season “There are, mendicants, these two entries to the rainy season.
PL
Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṁ pālenti tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā”ti. Navamaṁ. 10. Vassūpanāyikasutta “Dvemā, bhikkhave, vassūpanāyikā.
EN
What two? Earlier and later. These are the two entries to the rainy season.”
PL
Katamā dve? Purimikā ca pacchimikā ca. Imā kho, bhikkhave, dve vassūpanāyikā”ti. Dasamaṁ.
PL
Kammakaraṇavaggo paṭhamo. Tassuddānaṁ Vajjā padhānā dve tapanīyā, Upaññātena pañcamaṁ;
Sutraya