1.
The Chapter on Punishments
1.
The Discourse on Fault
1. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"There are, monks, these two faults. Which two? A fault pertaining to the present life and a fault pertaining to the future life. And what, monks, is a fault pertaining to the present life? Here, monks, someone sees kings, having seized a thief, a criminal, inflicting various bodily punishments; flogging with whips, flogging with canes, flogging with half-clubs, cutting off his hand, cutting off his foot, cutting off his hand and foot, cutting off his ear, cutting off his nose, cutting off his ear and nose, inflicting the "gruel pot" torture, inflicting the "shell-tonsure" torture, inflicting the "Rāhu's mouth" torture, inflicting the "fire garland" torture, inflicting the "hand torch" torture, inflicting the "grass-strip" torture, inflicting the "bark-dress" torture, inflicting the "antelope" torture, inflicting the "flesh-hook" torture, inflicting the "coin-cutting" torture, inflicting the "lye-pickling" torture, inflicting the "pivot-turning" torture, inflicting the "straw-chair" torture, pouring boiling oil on him, having him eaten by dogs, impaling him alive on a stake, cutting off his head with a sword.
He thinks thus - 'Because of whatever kind of evil deeds, kings, having seized a thief, a criminal, inflict various bodily punishments; they flog him with whips, they flog him with canes, they flog him with half-clubs, they cut off his hand, they cut off his foot, they cut off his hand and foot, they cut off his ear, they cut off his nose, they cut off his ear and nose, they inflict the "gruel pot" torture, they inflict the "shell-tonsure" torture, they inflict the "Rāhu's mouth" torture, they inflict the "fire garland" torture, they inflict the "hand torch" torture, they inflict the "grass-strip" torture, they inflict the "bark-dress" torture, they inflict the "antelope" torture, they inflict the "flesh-hook" torture, they inflict the "coin-cutting" torture, they inflict the "lye-pickling" torture, they inflict the "pivot-turning" torture, they inflict the "straw-chair" torture, they pour boiling oil on him, they have him eaten by dogs, they impale him alive on a stake, they cut off his head with a sword. If I were to do such an evil deed, kings, having seized me too, would inflict such various bodily punishments; they would flog me with whips, etc. they would cut off my head with a sword.' He, being afraid of the fault pertaining to the present life, does not go about plundering others' property. This is called, monks, a fault pertaining to the present life.
"And what, monks, is a fault pertaining to the future life? Here, monks, someone considers thus - 'Bodily misconduct indeed has an evil, painful result in the future life, verbal misconduct has an evil, painful result in the future life, mental misconduct has an evil, painful result in the future life. If I were to practise misconduct by body, practise misconduct by speech, practise misconduct by mind, what reason would there be that I would not, upon the body's collapse at death, be reborn in a realm of misery, an unfortunate realm, a nether world, in hell?' He, being afraid of the fault pertaining to the future life, having abandoned bodily misconduct, develops bodily good conduct; having abandoned verbal misconduct, develops good verbal conduct; having abandoned mental misconduct, develops good mental conduct; he maintains himself pure. This is called, monks, a fault pertaining to the future life. "These, monks, are the two faults. Therefore, monks, you should train thus - 'We will fear the fault pertaining to the present life, we will fear the fault pertaining to the future life, we will be those who fear faults, those who see the danger in faults.' Thus indeed, monks, should you train. For one who fears faults, monks, for one who sees the danger in faults, this is to be expected - that he will be freed from all faults." The first.
2.
The Discourse on Striving
2. "There are, monks, these two strivings that are difficult to endure in the world. Which two? The striving of laypeople dwelling in a house for the purpose of providing the requisites of robes, almsfood, lodging and medicine for the sick, and the striving of those gone forth from home into homelessness for the purpose of relinquishing all clinging. These, monks, are the two strivings that are difficult to endure in the world.
"This is the foremost of these two strivings, monks, namely the striving for the purpose of relinquishing all clinging. Therefore, monks, you should train thus - 'We will strive the striving for the purpose of relinquishing all clinging.' Thus indeed, monks, should you train." The second.
3.
The Discourse on Causing Remorse
3. "There are these two things, monks, that cause remorse. Which two? Here, monks, a certain person has done bodily misconduct, has not done bodily good conduct; has done verbal misconduct; has not done good verbal conduct; has done mental misconduct, has not done good mental conduct. He is tormented thinking 'bodily misconduct was done by me', he is tormented thinking 'bodily good conduct was not done by me'; he is tormented thinking 'verbal misconduct was done by me', he is tormented thinking 'good verbal conduct was not done by me'; he is tormented thinking 'mental misconduct was done by me', he is tormented thinking 'good mental conduct was not done by me'. These, monks, are the two things that cause remorse." The third.
4.
The Discourse on Not Causing Remorse
4. "There are these two things, monks, that do not cause remorse. Which two? Here, monks, a certain person has done bodily good conduct, has not done bodily misconduct; has done good verbal conduct, has not done verbal misconduct; has done good mental conduct, has not done mental misconduct. He is not tormented thinking 'bodily good conduct was done by me', he is not tormented thinking 'bodily misconduct was not done by me'; he is not tormented thinking 'good verbal conduct was done by me', he is not tormented thinking 'verbal misconduct was not done by me'; he is not tormented thinking 'good mental conduct was done by me', he is not tormented thinking 'mental misconduct was not done by me'. These, monks, are the two things that do not cause remorse." The fourth.
5.
The Discourse on What is Known
5. "I have come to understand two qualities, monks - non-contentment in regard to wholesome mental states, and unremittingness in striving. Unremitting indeed, monks, I strived - 'Let only skin and sinews and bones remain, let the flesh and blood in the body dry up, but what is to be attained by manly strength, by manly energy, by manly effort - without attaining that, there will be no cessation of energy.' For me, monks, highest enlightenment was attained through diligence, unsurpassed freedom from bondage was attained through diligence. If you too, monks, were to strive unremittingly - 'Let only skin and sinews and bones remain, let the flesh and blood in the body dry up, but what is to be attained by manly strength, by manly energy, by manly effort - without attaining that, there will be no cessation of energy' - you too, monks, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge yourselves, having attained, you will dwell. Therefore, monks, you should train thus - 'We will strive unremittingly. Let only skin and sinews and bones remain, let the flesh and blood in the body dry up, but what is to be attained by manly strength, by manly energy, by manly effort - without attaining that, there will be no cessation of energy.' Thus indeed, monks, should you train." The fifth.
6.
The Discourse on Mental Fetters
6. "There are these two things, monks. Which two? Observing gratification in phenomena subject to mental fetters, and observing disenchantment in phenomena subject to mental fetters. Monks, one dwelling observing gratification in phenomena subject to mental fetters does not abandon lust, does not abandon hate, does not abandon delusion. Not having abandoned lust, not having abandoned hate, not having abandoned delusion, he is not released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes. He is not released from suffering, I say.
Monks, one dwelling observing disenchantment in phenomena subject to mental fetters abandons lust, abandons hate, abandons delusion. Having abandoned lust, having abandoned hate, having abandoned delusion, he is released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes. He is released from suffering, I say. These, monks, are the two things." The sixth.
7.
The Discourse on the Dark
7. "There are these two things, monks, that are dark. Which two? Shamelessness and moral fearlessness. These, monks, are the two things that are dark." The seventh.
8.
The Discourse on the Bright
8. "There are these two things, monks, that are bright. Which two? Shame and moral fear. These, monks, are the two things that are bright." The eighth.
9.
The Discourse on Conduct
9. "There are these two bright qualities, monks, that protect the world. Which two? Shame and moral fear. If these two bright qualities, monks, did not protect the world, there would be no recognition here of 'mother' or 'mother's sister' or 'maternal uncle's wife' or 'teacher's wife' or 'wives of elders.' The world would fall into confusion like goats and sheep, chickens and pigs, dogs and jackals. But because, monks, these two bright qualities protect the world, therefore there is recognition of 'mother' or 'mother's sister' or 'maternal uncle's wife' or 'teacher's wife' or 'wives of elders.'" The ninth.
10.
The Discourse on Entering the Rains Retreat
10. "Monks, there are these two periods for entering the rains retreat. Which two? The first period and the latter period. These, monks, are the two periods for entering the rains retreat." The tenth.
The Chapter on Working is the first.
Its summary:
Mental Fetter and Dark, Bright, Conduct, with Entering the Rains Retreat is the chapter.