I Entering upon the rains II Disciplinary Issues ​

I Entering upon the rains AN 2.1-10 Kammakarana Vagga 

AN 2.1 Faults

Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Blessed One addressed the bhikkhus: "Bhikkhus!"
"Venerable sir!" those bhikkhus replied.

The Blessed One said this: "Bhikkhus, there are these two faults' What two? The fault pertaining to the present life and the fault pertaining to the future life. "
"And what is the fault pertaining to the present life? Here, someone sees that when kings arrest a robber, a criminal, they subject him to various punishments: they have him flogged with whips, beaten with canes, beaten with clubs; they have his hands cut off, his feet cut off, his hands and feet cut off; his ears cut off, his nose cut off, his ears and nose cut off; they have him subjected to the 'porridge pot', to the 'polished-shell shave' to the 'Rahu's mouth', to the 'fiery wreath', to the 'flaming hand', to the 'blades of grass', to the 'bark dress',  to the 'antelope' to the 'meat hooks' to the '.......and they have him splashed with boiling oil, and they have him devoured by dogs, and they have him impaled alive on stakes, and they have his head cut off with a sword."

"It occurs to him: 'W hen kings have arrested a robber, a criminal, they subject him to various punishments because of his bad deeds: they have him flogged with whips... they have his head cut off with a sword. Now if I were to commit such a bad deed, and if kings were to arrest me, they would subject me to the same punishments. They would have me flogged with whips... they would have my head cut off with a sword .' Afraid of the fault pertaining to the present life, he does not plunder the belongings of others. This is called the fault pertaining to the present life. "

"And what is the fault pertaining to the future life? Here, someone reflects thus: 'Bodily misconduct has a bad , painful result in the future life; verbal misconduct has a bad , painful result in the future life; mental misconduct has a bad , painful result in the future life. Now if I were to engage in misconduct by body, speech, and mind, then, with the breakup of the body, after death , I would be reborn in the plane of misery, in a bad destination, in the lower world, in hell!

"Afraid of the fault pertaining to the future life, he abandons bodily misconduct and develops bodily good conduct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; he maintains him self in purity. This is called the fault pertaining to the future life. "

"These, bhikkhus, are the two faults. Therefore, bhikkhus, you should train yourselves thus: 'We will fear the fault pertaining to the present life; we will fear the fault pertaining to the future life. We will be fearful of faults and see peril in faults.' It is in such a way that you should train yourselves. It is to be expected that one who is fearful of faults and sees peril in faults will be freed from all faults.'

AN 2.2  Striving

"Bhikkhus, there are these two strivings that are hard to achieve in the world . What two? The striving of laypeople who dwell at home for the purpose of presenting [monastics with] robes, alms food, lodgings, and medicines and provisions for the sick, and the striving of those who have gone forth from the household life into homelessness for the relinquishment of all acquisitions. These are the two strivings that are hard to achieve in the world ."

"Of these two strivings, bhikkhus, the foremost is the striving for the relinquishment of all acquisitions. Therefore,, bhikkhus, you should train yourselves thus: 'We will strive for the​ relinquishment of all acquisitions.' It is in such a way that you should train yourselves."

AN 2.3  Causing Torment

"Bhikkhus, there are these two things that cause torment. What two? Here, someone has engaged in bodily misconduct but failed to engage in bodily good conduct; engaged in verbal misconduct but failed to engage in verbal good conduct; engaged in mental misconduct but failed to engage in mental good conduct. He is tormented, [thinking]:‘I h ave engaged in bodily misconduct'; he is tormented, [thinking]: 'I have failed to engage in bodily good conduct'; he is tormented , [thinking]: 'I have engaged in verbal misconduct'; he is tormented , [thinking]: 'I have failed to engage in verbal good conduct'; he is tormented , [thinking]: 'I have engaged in mental misconduct'; he is tormented , [thinking]: 'I have failed to engage in mental good conduct.' These, bhikkhus, are the two things that cause torment.'

AN 2.4 Not Causing Torment

"Bhikkhus, there are these two things that do not cause torment. What two ? Here, someone has engaged in bodily good conduct and avoided engaging in bodily misconduct; engaged in verbal good conduct and avoided engaging in verbal misconduct; engaged in mental good conduct and avoided engaging in mental misconduct. He is not tormented, [knowing]: 'I have engaged in bodily good conduct'; he is not tormented , [knowing]:. 'I have avoided engaging in bodily misconduct'; he is not tormented, [knowing]: 'I have engaged in verbal good conduct'; he is not tormented , [knowing]: 'I have avoided engaging in verbal misconduct'; he is not tormented, [knowing]: 'I have engaged in mental good conduct'; he is not tormented , [knowing]: 'I have avoided engaging in mental misconduct.'

These, bhikkhus, are the two things that do not cause torment."

AN 2.5 Known

"Bhikkhus, I have personally known two things: non-contentment in regard to wholesome qualities and indefatigability in striving. I strove indefatigabiy, [resolved]'. 'Willingly, let only my skin, sinews, and bones remain, and let the flesh​ and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by manly strength, energy, and exertion.' It was by heedfulness that I achieved enlightenment, bhikkhus; it was by heedfulness that I achieved the unsurpassed security from bondage."

"If, bhikkhus, you too would strive indefatigably, [resolved]: 'Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by manly strength, energy, and exertion', you too will, in no long time, realize for yourselves with direct knowledge; in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered up on it, you will dwell in it. Therefore, bhikkhus, you should train yourselves thus: 'We will strive indefatigably, [resolved]: "Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by manly strength, energy, and exertion ."'

It is in such a way that you should train yourselves." '​

AN 2.6 Fetter

"Bhikkhus, there are these two things. What two? Contemplation of gratification in things that can fetter and contemplation of disenchantment in things that can fetter. One who dwells contemplating gratification in things that can fetter does not abandon lust, hatred , and delusion. Not having abandoned lust, hatred , and delusion, one is not freed from birth , from old age and death , from sorrow , lamentation, pain, dejection, and anguish; one is not freed from suffering, I say. One who dwells contemplating disenchantment in things that can fetter abandons lust, hatred , and delusion. Having abandoned lust, hatred , and delusion, one is freed from birth, from old age and death , from sorrow , lamentation, pain, dejection, and anguish; one is freed from suffering, I say. These, bhikkhus, are the two things."

AN 2.7 Dark

"Bhikkhus, there are these two dark qualities. What two? Moral shamelessness and moral recklessness. These are the two dark qualities."

AN 2.8 Bright

"Bhikkhus, there are these two bright qualities. What two? Moral shame and moral dread . These are the two bright qualities."

AN 2.9 Behavior

"Bhikkhus, these two bright qualities protect the world . What two? Moral shame and moral dread. If these two bright qualities did not protect the world, there would not be seen here [any restrain t regarding] one's mother, aunts, or the wives of one's teachers and [other] respected people. The world would become promiscuous like goats and sheep, chickens and pigs, dogs and jackals. But because these two bright qualities protect the world , there is seen here [restraint regarding] one's mother, aunts, or the wives of one's teachers and [other] respected people."

AN 2.10 Entering upon the Rains
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"Bhikkhus, there are these two [occasions for] entering upon the rains. What two? The earlier and the later. These are the two [occasions for] entering upon the rains." ​

​II. Disciplinary Issues AN 2.11-20 Adhikarana Vagga

AN 2.11
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"Bhikkhus, there are these two powers. What two? The power of reflection and the power of development. "

"And what is the power of reflection? Here, someone reflects thus: 'Bodily misconduct has a bad result in the present life and in the future life; verbal misconduct has a bad result in the present life and in the future life; mental misconduct has a bad result in the present life and in the future life.' Having reflected thus, he abandons bodily misconduct and develops bodily good conduct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; he maintains himself in purity. This is called the power of reflection. "

"And what is the power of development? The power of development is the power of trainees. For relying on the power of a trainee, one abandons lust, hatred, and delusion. Having abandoned lust, hatred, and delusion, one does not do anything unwholesome; one does not pursue anything bad. This is called the power of development. "

"These, bhikkhus, are the two powers."

AN 2.12

"Bhikkhus, there are these two powers. What two? The power of reflection and the power of development. "

"And what is the power of reflection? Here, someone reflects thus: 'Bodily misconduct has a bad result in the present life and in the future life; verbal misconduct has a bad result in the present life and in the future life; mental misconduct has a bad result in the present life and in the future life.' Having reflected thus, he abandons bodily misconduct and develops bodily good conduct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; he maintains himself in purity. This is called the power of reflection. "

"And what is the power of development? Here, a bhikkhu develops the enlightenment factor of mindfulness that is based upon seclusion, dispassion, and cessation, maturing in release. He develops the enlightenment factor of discrimination of phenomena... the enlightenment factor of energy... the enlightenment factor of rapture ... the enlightenment factor of tranquility... the enlightenment factor of concentration... the enlightenment factor of equanimity that is based upon seclusion, dispassion, and cessation, maturing in release. This is called the power of development. "

"These, bhikkhus, are the two powers."

AN 2.13

"Bhikkhus, there are these two powers. What two? The power of reflection and the power of development. "

"And what is the power of reflection? Here, someone reflects thus: 'Bodily misconduct has a bad result in the present life and​ in the future life; verbal misconduct has a bad result in the present life and in the future life; mental misconduct has a bad result in the present life and in the future life.'
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Having reflected thus, he abandons bodily misconduct and develops bodily good conduct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; he maintains him self in purity. This is called the power of reflection. "

"And w hat is the power of development? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, he enters and dwells in the second jhana, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, he dwells equanimous and , mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhana of which the noble ones declare: 'He is equanimous, mindful, one who dwells happily.' With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters an d dwells in the fourth jhana, neither painful nor pleasant, which has purification of mindfulness b y equanimity. This is called the power of development. "

"These, bhikkhus, are the two powers."

AN 2.14

"Bhikkhus, the Tathagata has these two kinds of Dhammaa teaching. What two? In brief and in detail. The Tathagata has these two kinds of Dhamma teaching." ​

​AN 2.15

"Bhikkhus, if, in regard to a particular disciplinary issue, the bhikkhu who has committed an offense and the bhikkhu who reproves him do not each thoroughly reflect upon themselves, it can be expected that this disciplinary issue will lead to acrimony and animosity for a long time and the bhikkhus will not dwell at ease. But if the bhikkhu who has committed an offense and the bhikkhu w ho reproves him each thoroughly reflect upon themselves, it can be expected that this disciplinary issue will not lead to acrimony and animosity for a long time and the bhikkhus will dwell at ease. "

"And how does the bhikkhu who has committed an offense thoroughly reflect upon himself? Here, the bhikkhu who has comitted an offense reflects thus: 'I have committed a particular unwholesome misdeed with the body. That bhikkhu saw me doing so. If I had not committed a particular unwholesome misdeed with the bod y, he would not have seen me doing so. But because I committed a particular unwholesome misdeed with the body, he saw me doing so. When he saw me committing a particular unwholesome misdeed with the body, he became displeased. Being displeased, he expressed his displeasure to me. Because he expressed his displeasure to me, I became displeased! Being displeased, I informed others. Thus in this case I w as the one w ho incurred a transgression, just as a traveler does when he evades the customs duty on his goods. It is in this way that the bhikkhu who has committed an offense thoroughly reflects upon himself. "

"And how does the reproving bhikkhu thoroughly reflect upon himself? Here, the reproving bhikkhu reflects thus: 'This bhikkhu has committed a particular unwholesome misdeed with the body. I saw him doing so. If this bhikkhu had not committed a particular unwholesome misdeed with the body, I would not have seen him doing so. But because he committed a particular, unwholesome misdeed with the body, I saw him doing so. When I saw him committing a particular unwholesome misdeed with the body, I became displeased. Being displeased, I expressed my displeasure to him . Because I expressed m y displeasure to him , he became displeased. Being displeased, he informed others. Thus in this case I was the one who incurred a transgression, just as a traveler does when he evades the customs duty on his goods. It is in this way that the reproving bhikkhu thoroughly reflects upon himself. "

"If, bhikkhus, in regard to a particular disciplinary issue, the bhikkhu who has committed an offense and the bhikkhu who reproves him do not thoroughly reflect upon themselves, it can be expected that this disciplinary issue will lead to acrimony and animosity for a long time and the bhikkhus will not dwell at ease. But if the bhikkhu who has committed an offense and​ the bhikkhu who reproves him thoroughly reflect upon themselves, it can be expected that this disciplinary issue will not lead to acrimony and animosity for a long time and the bhikkhus will dwell at ease."

AN 2.16

Then a certain brahmin approach ed the Blessed One and exchanged greetings with him. W hen they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: "Why is it, Master Gotama, that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world , in hell?"

"It is, brahmin, because of conduct contrary to the Dhamma, unrighteous conduct, that some beings here, with the breakup of the body, after death , are reborn in the plane of misery, in a bad destination, in the lower world, in hell."

"But why is it, M aster Gotama, that some beings here with the breakup of the body, after death, are reborn in a good destination, in a heavenly world ?"

"It is, brahmin, because of conduct in accordance with the Dhamma, righteous conduct, that some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world ."

"Excellent, Master Gotama! Excellent, Master Gotama! M aster Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown , revealing what was hidden, showing the way to one who was lost, or holding up a lam p in the darkness so those with good eyesight can see forms. I now go for refuge to M aster Gotama, to the Dhamma, and to the Sangha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life."

AN 2.17

Then the brahmin Janussoni approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: "Why is it, Master Gotama, that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell?"

"It is, brahmin, because of what has been done and what has not been done that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell."

"Why is it, Master Gotama, that some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world?"

"It is, brahmin, because of what has been done and what has not been done that some beings here, with the breakup, of the body, after death, are reborn in a good destination, in a heavenly world."

"I do not understand in detail the meaning of this statement that Master Gotama has spoken in brief without analyzing the meaning in detail. It would be good if Master Gotama would teach me the Dhamma so that I would understand in detail the meaning of this statement."

"Well then, brahmin, listen and attend closely. I will speak."

"Yes, sir," the brahmin Janussoni replied. The Blessed One said this: "Here, brahmin, someone has done deeds of bodily misconduct, not deeds of bodily good conduct; he has done deeds of verbal misconduct, not deeds of verbal good conduct; he has done deeds of mental misconduct, not deeds of mental good conduct. Thus it is because of what has been done and what has not been done that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell. But someone here has done deeds of bodily good conduct, not deeds of bodily misconduct; he has done deeds of verbal good conduct, not deeds of verbal misconduct; he has done deeds of mental good conduct, not deeds of mental misconduct. Thus it is because of what has been done and what has not been done that some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world."

"Excellent, Master Gotama !. . . [as in 2 :1 6 ] ... Let M aster Gotama consider me a lay follow er w ho from today has gone for refuge for life."

​AN 2.18

Then the Venerable Ananda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: "I say definitively, Ananda, that deeds of bodily misconduct, verbal misconduct, and mental misconduct are riot to be done."

"Since, Bhante, the Blessed One has declared definitively that deeds of bodily misconduct, verbal misconduct, and mental misconduct are not to be done, what danger is to be expected in acting thus?"

"Ananda, I have declared definitively that deeds of bodily misconduct, verbal misconduct, and mental misconduct are not to be done because in acting thus this danger is to be expected: one blames oneself; the wise, having investigated, censure one; a bad report circulates about one; one dies confused; and with the breakup of the body, after death, one is reborn in the plane of misery, in a bad destination, in the lower world, in hell. I have declared definitively that deeds of bodily misconduct, verbal misconduct, and mental misconduct are not to be done because in acting thus this danger is to be expected. "I

" say definitively, Ananda, that deeds of bodily good conduct, verbal good conduct, and mental good conduct are to be done."

"Since, Bhante, the Blessed One has declared definitively that deeds of bodily good conduct, verbal good conduct, and mental good conduct are to be done, what benefit is to be expected in acting thus?"

"Ananda, I have declared definitively that deeds of bodily good conduct, verbal good conduct, and mental good conduct are to be done because in acting thus this benefit is to be expected: one does not blame oneself; the wise, having investigated, praise one; one acquires a good reputation; one dies unconfused; and with the breakup of the body, after death, one is reborn in a good destination, in a heavenly world. I have declared definitively that deed s of bodily good conduct, verbal good conduct, and mental good co n d u ct are to be done because in acting thus this benefit is to be expected ."

AN 2.19

"Bhikkhus, abandon the unwholesome! It is possible to abandon the unwholesome. If it were not possible to abandon the unwholesome, I would not say: "Bhikkhus, abandon the unwholesome!' But because it is possible to abandon the unwholesome, I say: 'Bhikkhus, abandon the unwholesome!' If this abandoning of the unwholesome led to harm and suffering, I would not tell you to abandon it. But because the abandoning of the unwholesome leads to welfare and happiness, I say: 'Bhikkhus, abandon the unwholesome!' ""

Bhikkhus, develop the wholesome! It is possible to develop the wholesome. If it were not possible to develop the wholesome, I would not say: 'Bhikkhus, develop the wholesome!' But because it is possible to develop the wholesome, I say: 'Bhikkhus, develop the wholesome!' If this developing of the wholesome led to harm and suffering, I would not tell you to develop it. But because the developing of the wholesome leads to welfare and happiness, I say: 'Bhikkhus, develop the wholesome!'"

AN 2.20
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"Bhikkhus, there are these two things that lead to the decline and disappearance of the good Dhamma. What two? Badly set down words and phrases and badly interpreted meaning. When the words and phrases are badly set down, the meaning is badly interpreted. These are the two things that lead to the decline and disappearance of the good Dhamma. "

"Bhikkhus, there are these two things that lead to the continuation, non-decline, and non -disappearance of the good Dhamma. What two? Well-set down words and phrases and well-interpreted meaning. When the words and phrases are well set down, the meaning is well interpreted. These are the two things that lead to the continuation, non-decline and non-disappearance of the good Dhamma."​

​​​​​​​​​​​​​​​​​​​​​​​​​​​​References 
1. www.accesstoinsight.org
2. https://suttacentral.net/
3. The numerical discourses of the Buddha (Bhikkhu Bodhi)