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Aṅguttara Nikāya 2 Numbered Discourses 2.21–31Numbered Discourses 2.21–31
3. Bālavagga 3. Fools The Chapter on Fools
21 21. Fools & Wise People
“Dveme, bhikkhave, bālā. “Monks, these two are fools. “Mendicants, there are two fools.
Katame dve? Which two? What two?
Yo ca accayaṁ accayato na passati, yo ca accayaṁ desentassa yathādhammaṁ nappaṭiggaṇhāti. The one who doesn’t see his transgression as a transgression, and the one who doesn’t rightfully pardon another who has confessed his transgression. 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.
Ime kho, bhikkhave, dve bālāti. These two are fools. These are the two fools.
Dveme, bhikkhave, paṇḍitā. “These two are wise people. There are two who are astute.
Katame dve? Which two? What two?
Yo ca accayaṁ accayato passati, yo ca accayaṁ desentassa yathādhammaṁ paṭiggaṇhāti. The one who sees his transgression as a transgression, and the one who rightfully pardons another who has confessed his transgression. One who recognizes when they’ve made a mistake. And one who properly accepts the confession of someone who’s made a mistake.
Ime kho, bhikkhave, dve paṇḍitā”ti. These two are wise people.” These are the two who are astute.”
22
“Dveme, bhikkhave, tathāgataṁ abbhācikkhanti. “Mendicants, these two misrepresent the Realized One.
Katame dve? What two?
Duṭṭho vā dosantaro, saddho vā duggahitena. One who is hateful and hides it, and one whose faith is mistaken.
Ime kho, bhikkhave, dve tathāgataṁ abbhācikkhantī”ti. These two misrepresent the Realized One.”
23 23. What Was Not Said
“Dveme, bhikkhave, tathāgataṁ abbhācikkhanti. “Monks, these two slander the Tathāgata. “Mendicants, these two misrepresent the Realized One.
Katame dve? Which two? What two?
Yo ca abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti, yo ca bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti. He who explains what was not said or spoken by the Tathāgata as said or spoken by the Tathāgata. And he who explains what was said or spoken by the Tathāgata as not said or spoken by the Tathāgata. 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.
Ime kho, bhikkhave, dve tathāgataṁ abbhācikkhantīti. These are the two who slander the Tathāgata.” These two misrepresent the Realized One.
Dveme, bhikkhave, tathāgataṁ nābbhācikkhanti. These two don’t misrepresent the Realized One.
Katame dve? What two?
Yo ca abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti, yo ca bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti. 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.
Ime kho, bhikkhave, dve tathāgataṁ nābbhācikkhantī”ti. These two don’t misrepresent the Realized One.”
24 24. A Meaning to be Inferred
“Dveme, bhikkhave, tathāgataṁ abbhācikkhanti. “Monks, these two slander the Tathāgata. “Mendicants, these two misrepresent the Realized One.
Katame dve? Which two? What two?
Yo ca neyyatthaṁ suttantaṁ nītattho suttantoti dīpeti, yo ca nītatthaṁ suttantaṁ neyyattho suttantoti dīpeti. He who explains a discourse whose meaning needs to be inferred as one whose meaning has already been fully drawn out. And he who explains a discourse whose meaning has already been fully drawn out as one whose meaning needs to be inferred. 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.
Ime kho, bhikkhave, dve tathāgataṁ abbhācikkhantī”ti. These are the two who slander the Tathāgata.” These two misrepresent the Realized One.”
25
“Dveme, bhikkhave, tathāgataṁ nābbhācikkhanti. “These two don’t misrepresent the Realized One.
Katame dve? What two?
Yo ca neyyatthaṁ suttantaṁ neyyattho suttantoti dīpeti, yo ca nītatthaṁ suttantaṁ nītattho suttantoti dīpeti. 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.
Ime kho, bhikkhave, dve tathāgataṁ nābbhācikkhantī”ti. These two don’t misrepresent the Realized One.”
26
“Paṭicchannakammantassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā—“Mendicants, one who is underhand can expect one of two destinies:
nirayo vā tiracchānayoni vāti. hell or the animal realm.
Appaṭicchannakammantassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā—One who is aboveboard can expect one of two destinies:
devā vā manussā vā”ti. as a god or a human.”
27
“Micchādiṭṭhikassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā—“Mendicants, one who has wrong view can expect one of two destinies:
nirayo vā tiracchānayoni vā”ti. hell or the animal realm.”
28
“Sammādiṭṭhikassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā—“Mendicants, one who has right view can expect one of two destinies:
devā vā manussā vā”ti. as a god or a human.”
29
“Dussīlassa, bhikkhave, dve paṭiggāhā—“There are two places waiting to receive an unethical person:
nirayo vā tiracchānayoni vā. hell and the animal realm.
Sīlavato, bhikkhave, dve paṭiggāhā—There are two places waiting to receive an ethical person:
devā vā manussā vā”ti. the realms of gods and humans.”
30
“Dvāhaṁ, bhikkhave, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi. “Mendicants, I see two reasons to frequent remote lodgings in the wilderness and the forest.
Katame dve? What two?
Attano ca diṭṭhadhammasukhavihāraṁ sampassamāno, pacchimañca janataṁ anukampamāno. Seeing happiness for oneself in this life, and having sympathy for future generations.
Ime kho ahaṁ, bhikkhave, dve atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmī”ti. I see two reasons to frequent remote lodgings in the wilderness and the forest.”
31 29–30. A Share in Clear Knowing & Release
“Dve me, bhikkhave, dhammā vijjābhāgiyā. “These two qualities have a share in clear knowing. “These two things play a part in realization.
Katame dve? Which two? What two?
Samatho ca vipassanā ca. Tranquility [samatha] & insight [vipassanā]. Serenity and discernment.
Samatho, bhikkhave, bhāvito kamatthamanubhoti? “When tranquility is developed, what purpose does it serve? What is the benefit of developing serenity?
Cittaṁ bhāvīyati. The mind is developed. The mind is developed.
Cittaṁ bhāvitaṁ kamatthamanubhoti? And when the mind is developed, what purpose does it serve? What is the benefit of developing the mind?
Yo rāgo so pahīyati. Passion is abandoned. Greed is given up.
Vipassanā, bhikkhave, bhāvitā kamatthamanubhoti? “When insight is developed, what purpose does it serve? What is the benefit of developing discernment?
Paññā bhāvīyati. Discernment is developed. Wisdom is developed.
Paññā bhāvitā kamatthamanubhoti? And when discernment is developed, what purpose does it serve? What is the benefit of developing wisdom?
Yā avijjā sā pahīyati. Ignorance is abandoned.” Ignorance is given up.
Rāgupakkiliṭṭhaṁ vā, bhikkhave, cittaṁ na vimuccati, avijjupakkiliṭṭhā vā paññā na bhāvīyati. “Defiled by passion, the mind is not released. Defiled by ignorance, discernment does not develop. The mind corrupted by greed is not free; and wisdom corrupted by ignorance does not grow.
Iti kho, bhikkhave, rāgavirāgā cetovimutti, avijjāvirāgā paññāvimuttī”ti. Thus from the fading of passion is there awareness-release. From the fading of ignorance is there discernment-release.” In this way, freedom of heart comes from the fading away of greed, while freedom by wisdom comes from the fading away of ignorance.”
Bālavaggo tatiyo.