English
2. Chapter on Disputes 11. "These are two, monks, powers. Which two? The power of reflection and the power of development. And what, monks, is the power of reflection? Here, monks, a certain one reflects thus: 'Evil conduct of body, indeed, has a bad result in this very life and in the life to come; evil conduct of speech has a bad result in this very life and in the life to come; evil conduct of mind has a bad result in this very life and in the life to come.' He, having reflected thus, abandoning evil conduct of body, develops good conduct of body; abandoning evil conduct of speech, develops good conduct of speech; abandoning evil conduct of mind, develops good conduct of mind; he maintains himself pure. This is called, monks, the power of reflection. "And what, monks, is the power of development? There, monks, this power of development is the power of those in training. Indeed, monks, relying on that power, one in training abandons lust, abandons hatred, abandons delusion. Abandoning lust, abandoning hatred, abandoning delusion, whatever is unwholesome, that he does not do; whatever is evil, that he does not practice. This is called, monks, the power of development. These, monks, are the two powers." 12. "These are two, monks, powers. Which two? The power of reflection and the power of development. And what, monks, is the power of reflection? Here, monks, a certain one reflects thus: 'Evil conduct of body, indeed, has a bad result in this very life and in the life to come; evil conduct of speech has a bad result in this very life and in the life to come; evil conduct of mind has a bad result in this very life and in the life to come.' He, having reflected thus, abandoning evil conduct of body, develops good conduct of body; abandoning evil conduct of speech, develops good conduct of speech; abandoning evil conduct of mind, develops good conduct of mind; he maintains himself pure. This is called, monks, the power of reflection. And what, monks, is the power of development? Here, monks, a monk develops the enlightenment factor of mindfulness, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment; he develops the enlightenment factor of investigation of phenomena... he develops the enlightenment factor of energy... he develops the enlightenment factor of rapture... he develops the enlightenment factor of tranquility... he develops the enlightenment factor of concentration... he develops the enlightenment factor of equanimity, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. This, monks, is called the power of development. These, monks, are the two powers. Monks, there are these two powers. Which two? The power of reflection and the power of development. And what, monks, is the power of reflection? Here, monks, someone reflects thus: 'Indeed, evil conduct of body has a bad result, both in this very life and in the life to come; indeed, evil conduct of speech has a bad result, both in this very life and in the life to come; indeed, evil conduct of mind has a bad result, both in this very life and in the life to come.' Having reflected thus, he abandons evil conduct of body and develops good conduct of body; he abandons evil conduct of speech and develops good conduct of speech; he abandons evil conduct of mind and develops good conduct of mind; he maintains himself pure. This, monks, is called the power of reflection. And what, monks, is the power of development? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, with initial application and sustained application, born of seclusion, with rapture and pleasure, he enters and dwells in the first jhana. With the subsiding of initial application and sustained application, with internal pacification and unification of mind, without initial application and sustained application, born of concentration, with rapture and pleasure, he enters and dwells in the second jhana. And with the fading of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences pleasure with the body, that of which the noble ones declare: 'Equanimous, Mindful, dwelling in ease, he enters and abides in the third jhana. With the abandoning of pleasure, and the abandoning of pain, and with the previous disappearance of joy and sorrow, he enters and abides in the fourth jhana, which is neither painful nor pleasant, purified by equanimity and mindfulness. This, monks, is called the power of development. These, monks, are the two powers. 14. These two, monks, are the Tathagata's teachings. Which two? In brief, and in detail. These, monks, are the two Tathagata's teachings. 15. When, monks, in a dispute, the bhikkhu who has fallen into an offense, and the bhikkhu who is the accuser, do not properly reflect upon themselves by themselves, then in that dispute, monks, it is to be expected that it will lead to prolongation, harshness, and violence, and the bhikkhus will not dwell in comfort. But when, monks, in a dispute, the bhikkhu who has fallen into an offense, and the bhikkhu who is the accuser, do properly reflect upon themselves by themselves, then in that dispute, monks, it is to be expected that it will not lead to prolongation, harshness, or violence, and the bhikkhus will dwell in comfort. And how, monks, does the bhikkhu who has fallen into an offense properly reflect upon himself by himself? Here, monks, the bhikkhu who has fallen into an offense reflects thus: 'Indeed, I have fallen into some unwholesome act by body. That bhikkhu saw me committing some unwholesome act by body. If I had not committed some unwholesome act by body, that bhikkhu would not have seen me committing some unwholesome act by body. But because I have fallen into some unwholesome act by body, therefore that bhikkhu saw me committing some unwholesome act by body. And having seen me committing an unwholesome act... He was displeased in some way with the body. Being displeased, that monk spoke displeasing words to me. Being spoken to by that monk with displeasing words, I became displeased. Being displeased, I told others. Thus, the fault there came to me, just like a customs duty on goods. In this way, monks, the offending monk properly reflects on himself. And how, monks, does the accuser monk properly reflect on himself? Here, monks, the accuser monk reflects thus: ‘Indeed, this monk committed an unwholesome act in some way with the body. I saw this monk committing an unwholesome act in some way with the body. If this monk had not committed an unwholesome act in some way with the body, I would not have seen this monk committing an unwholesome act in some way with the body. Since this monk committed an unwholesome act in some way with the body, therefore I saw this monk committing an unwholesome act in some way with the body. And having seen this monk committing an unwholesome act in some way with the body, I became displeased. Being displeased, I spoke displeasing words to this monk. Being spoken to by me with displeasing words, this monk became displeased. Being displeased, he told others. Thus, the fault there came to me, just like a customs duty on goods. In this way, monks, the accuser monk properly reflects on himself. Monks, in any dispute where neither the offending monk nor the accuser monk properly reflects on himself, in that dispute, monks, it can be expected to lead to prolongation, harshness, and violence, and the monks will not dwell at ease. Indeed, monks, when a monk involved in a dispute and a monk who is the accuser thoroughly examine themselves, then, monks, in that dispute, it can be expected that it will not lead to prolonged, harsh, or violent outcomes, and the monks will dwell at ease. 16. Then a certain brahmin approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, that brahmin said to the Blessed One: ‘‘What, indeed, good Gotama, is the reason, what is the cause, by which some beings, with the breaking up of the body, after death, reappear in a state of deprivation, a bad destination, a lower realm, hell?’’ ‘‘Because of unrighteous conduct, unequal conduct, brahmin, some beings, with the breaking up of the body, after death, reappear in a state of deprivation, a bad destination, a lower realm, hell.’’ ‘‘What, indeed, good Gotama, is the reason, what is the cause, by which some beings, with the breaking up of the body, after death, reappear in a good destination, a heavenly world?’’ ‘‘Because of righteous conduct, equal conduct, brahmin, some beings, with the breaking up of the body, after death, reappear in a good destination, a heavenly world.’’ ‘‘Excellent, good Gotama! Excellent, good Gotama! Just as, good Gotama, one might set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness – ‘those with eyes will see forms’ – even so has the Dhamma been made clear by the good Gotama in many ways. I go for refuge to the good Gotama, and to the Dhamma, and to the Sangha of monks. May the good Gotama remember me as a lay follower who has gone for refuge from this day forth, for as long as life lasts.’’ 17. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk having exchanged greetings, sat down to one side. Seated to one side, the brahmin Jāṇussoṇi said to the Blessed One: "What, good Gotama, is the reason, what is the cause, whereby some beings here, with the breaking up of the body, after death, are reborn in a state of woe, a bad destination, a downfall, hell?" "Due to what is done, brahmin, and due to what is not done. Thus, some beings here, with the breaking up of the body, after death,