2.
The Chapter on Legal Cases
11. "There are, monks, these two powers. Which two? Power of reflection and power of meditative development. And what, monks, is the power of reflection? Here, monks, someone considers thus - 'Bodily misconduct indeed has an evil result both in this present life and in the future life, verbal misconduct has an evil result both in this present life and in the future life, mental misconduct has an evil result both in this present life and in the future life.' He, having thus reflected, 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, the power of reflection.
"And what, monks, is the power of meditative development? Therein, monks, this power of meditative development is the power of learners. For, monks, based on that power of learners, he abandons lust, abandons hate, abandons delusion. Having abandoned lust, having abandoned hate, having abandoned delusion, whatever is unwholesome he does not do, whatever is evil he does not practise. This is called, monks, the power of meditative development. These, monks, are the two powers."
12. "There are, monks, these two powers. Which two? Power of reflection and power of meditative development. And what, monks, is the power of reflection? Here, monks, someone considers thus - 'Bodily misconduct indeed has an evil result both in this present life and in the future life, verbal misconduct has an evil result both in this present life and in the future life, mental misconduct has an evil result both in this present life and in the future life.' He, having thus reflected, 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, the power of reflection.
"And what, monks, is the power of meditative development? Here, monks, a monk develops the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release; 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 tranquillity... He develops the enlightenment factor of concentration... He develops the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is called, monks, the power of meditative development. These, monks, are the two powers."
13. "There are, monks, these two powers. Which two? Power of reflection and power of meditative development. And what, monks, is the power of reflection? Here, monks, someone considers thus - 'Bodily misconduct indeed has an evil result both in this present life and in the future life, verbal misconduct indeed has an evil result both in this present life and in the future life, mental misconduct indeed has an evil result both in this present life and in the future life.' He, having thus reflected, 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, the power of reflection.
"And what, monks, is the power of meditative development? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. With the fading away of rapture, he dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. This is called, monks, the power of meditative development. These, monks, are the two powers."
14. "Monks, there are these two teachings of the Teaching by the Truth-finder. Which two? In brief and in detail. These, monks, are the two teachings of the Teaching by the Truth-finder."
15. "In whatever legal case, monks, the monk who has committed an offence and the accusing monk do not thoroughly review themselves, in that legal case, monks, it is to be expected that it will lead to length, roughness, and fierceness, and the monks will not dwell in comfort. But in whatever legal case, monks, the monk who has committed an offence and the accusing monk thoroughly review themselves, in that legal case, monks, it is to be expected that it will not lead to length, roughness, and fierceness, and the monks will dwell in comfort.
"And how, monks, does a monk who has committed an offence thoroughly review himself? Here, monks, a monk who has committed an offence considers thus - 'I indeed have committed an unwholesome act in a certain respect by body. That monk saw me committing an unwholesome act in a certain respect by body. If I had not committed an unwholesome act in a certain respect by body, that monk would not have seen me committing an unwholesome act in a certain respect by body. But because I have committed an unwholesome act in a certain respect by body, therefore that monk saw me committing an unwholesome act in a certain respect by body. And having seen me committing an unwholesome act in a certain respect by body, that monk was displeased. Being displeased, that monk spoke to me with displeased words. Having been spoken to with displeased words by that monk, I was displeased. Being displeased, I reported to others. Thus the transgression overcame me alone in this matter, like goods evading the toll collector.' Thus, monks, a monk who has committed an offence thoroughly reviews himself.
"And how, monks, does an accusing monk thoroughly review himself? Here, monks, an accusing monk considers thus - 'This monk has committed an unwholesome act in a certain respect by body. I saw this monk committing an unwholesome act in a certain respect by body. If this monk had not committed an unwholesome act in a certain respect by body, I would not have seen this monk committing an unwholesome act in a certain respect by body. But because this monk has committed an unwholesome act in a certain respect by body, therefore I saw this monk committing an unwholesome act in a certain respect by body. And having seen this monk committing an unwholesome act in a certain respect by body, I was displeased. Being displeased, I spoke to this monk with displeased words. Having been spoken to with displeased words by me, this monk was displeased. Being displeased, he reported to others. Thus the transgression overcame me alone in this matter, like goods evading the toll collector.' Thus, monks, an accusing monk thoroughly reviews himself.
"In whatever legal case, monks, the monk who has committed an offence and the accusing monk do not thoroughly review themselves, in that legal case, monks, it is to be expected that it will lead to length, roughness, and fierceness, and the monks will not dwell in comfort. But in whatever legal case, monks, the monk who has committed an offence and the accusing monk thoroughly review themselves, in that legal case, monks, it is to be expected that it will not lead to length, roughness, and fierceness, and the monks will dwell in comfort."
16. Then a certain brahmin approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, that brahmin said this to the Blessed One - "What now, Master Gotama, is the cause, what is the condition, whereby some beings here, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell?" "Because of unrighteous conduct and uneven conduct, brahmin, some beings here, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell."
"What now, Master Gotama, is the cause, what is the condition, whereby some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world?" "Because of righteous conduct and even conduct, brahmin, some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world."
"Excellent, Master Gotama! Excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - 'so that those with eyes might see forms'; just so, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."
17. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One - "What now, Master Gotama, is the cause, what is the condition, whereby some beings here, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell?" "Because of what has been done and what has not been done, brahmin. Thus some beings here, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell." "And what, Master Gotama, is the cause, what is the condition, whereby some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world?" "Because of what has been done and what has not been done, brahmin. Thus some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world." "I do not understand in detail the meaning of what Master Gotama has spoken in brief, the meaning not explained in detail. It would be good if Master Gotama would teach me the Teaching in such a way that I might understand in detail the meaning of what Master Gotama has spoken in brief, the meaning not explained in detail." "If so, brahmin, listen, pay close attention; I will speak." "Yes, sir," the brahmin Jāṇussoṇi assented to the Blessed One. The Blessed One said this -
"Here, brahmin, 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. Thus, brahmin, because of what has been done and what has not been done, some beings here, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Here again, brahmin, 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. Thus, brahmin, because of what has been done and what has not been done, some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world."
"Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."
18. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Ānanda seated to one side, the Blessed One said this - "Absolutely, Ānanda, I say that bodily misconduct, verbal misconduct, mental misconduct is not to be done." "Venerable sir, this bodily misconduct, verbal misconduct, mental misconduct that has been declared absolutely by the Blessed One as not to be done - when that which is not to be done is being done, what danger is to be expected?" "Ānanda, this bodily misconduct, verbal misconduct, mental misconduct that has been declared absolutely by me as not to be done - when that which is not to be done is being done, this danger is to be expected - one blames oneself, the wise having investigated censure one, a bad reputation arises, one dies deluded, upon the body's collapse at death one is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Ānanda, this bodily misconduct, verbal misconduct, mental misconduct that has been declared absolutely by me as not to be done - when that which is not to be done is being done, this danger is to be expected."
"Absolutely, Ānanda, I say that bodily good conduct, good verbal conduct, good mental conduct is to be done." "Venerable sir, this bodily good conduct, good verbal conduct, good mental conduct that has been declared absolutely by the Blessed One as to be done - when that which is to be done is being done, what benefit is to be expected?" "Ānanda, this bodily good conduct, good verbal conduct, good mental conduct that has been declared absolutely by me as to be done - when that which is to be done is being done, this benefit is to be expected - one does not blame oneself, the wise having investigated praise one, a good reputation arises, one dies undeluded, upon the body's collapse at death one is reborn in a fortunate realm, in a heavenly world. Ānanda, this bodily good conduct, good verbal conduct, good mental conduct that has been declared absolutely by me as to be done - when that which is to be done is being done, this benefit is to be expected."
19. "Monks, abandon the unwholesome. It is possible, monks, to abandon the unwholesome. If, monks, it were not possible to abandon the unwholesome, I would not say thus - 'Monks, abandon the unwholesome.' But because, monks, it is possible to abandon the unwholesome, therefore I say thus - 'Monks, abandon the unwholesome.' And if, monks, the unwholesome when abandoned were to lead to harm and suffering, I would not say thus - 'Monks, abandon the unwholesome.' But because, monks, the unwholesome when abandoned leads to welfare and happiness, therefore I say thus - 'Monks, abandon the unwholesome.'"
"Monks, develop the wholesome. It is possible, monks, to develop the wholesome. If, monks, it were not possible to develop the wholesome, I would not say thus - 'Monks, develop the wholesome.' But because, monks, it is possible to develop the wholesome, therefore I say thus - 'Monks, develop the wholesome.' And if, monks, the wholesome when developed were to lead to harm and suffering, I would not say thus - 'Monks, develop the wholesome.' But because, monks, the wholesome when developed leads to welfare and happiness, therefore I say thus - 'Monks, develop the wholesome.'"
20. "There are these two things, monks, that lead to the decay and disappearance of the Good Teaching. Which two? Wrongly placed phrasing and wrongly applied meaning. For wrongly placed phrasing, monks, the meaning too is wrongly inferred. These, monks, are the two things that lead to the decay and disappearance of the Good Teaching."
21. "There are these two things, monks, that lead to the presence, non-decay, and non-disappearance of the Good Teaching. Which two? Rightly placed phrasing and rightly applied meaning. For rightly placed phrasing, monks, the meaning too is rightly inferred. These, monks, are the two things that lead to the presence, non-decay, and non-disappearance of the Good Teaching."
The Chapter on Legal Cases is the second.