an2.11:1.0 11
BAGIAN 1
an2.11:1.1 “There are, mendicants, these two powers.
an2.11:1.2 What two?
an2.11:1.3 The power of reflection and the power of development.
an2.11:1.4 And what, mendicants, is the power of reflection?
an2.11:1.5 It’s when someone reflects:
an2.11:1.6 ‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’
an2.11:1.7 Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
an2.11:1.8 This is called the power of reflection.
an2.12:1.0 12
an2.12:1.1 “There are, mendicants, these two powers.
an2.12:1.2 What two?
an2.12:1.3 The power of reflection and the power of development.
an2.12:1.4 And what, mendicants, is the power of reflection?
an2.12:1.5 It’s when someone reflects:
an2.12:1.6 ‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’
an2.12:1.7 Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
an2.12:1.8 This is called the power of reflection.
an2.13:1.0 13
an2.13:1.1 “There are, mendicants, these two powers.
an2.13:1.2 What two?
an2.13:1.3 The power of reflection and the power of development.
an2.13:1.4 And what, mendicants, is the power of reflection?
an2.13:1.5 It’s when someone reflects:
an2.13:1.6 ‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’
an2.13:1.7 Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
an2.13:1.8 This is called the power of reflection.
an2.14:1.0 14
an2.14:1.1 “Mendicants, the Realized One has two ways of teaching the Dhamma.
an2.14:1.2 What two?
an2.14:1.3 In brief and in detail.
an2.14:1.4 These are the Realized One’s two ways of teaching the Dhamma.”
an2.15:1.0 15
an2.15:1.1 “Mendicants, in a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully checks themselves, you can expect that issue
an2.15:1.2 will lead to lasting acrimony and enmity, and the mendicants won’t live comfortably.
an2.15:1.3 But in a disciplinary issue, if both the offending mendicant and the accusing mendicant carefully check themselves, you can expect that issue
an2.15:1.4 won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.
an2.16:1.0 16
an2.16:1.1 Then a certain brahmin went up to the Buddha and exchanged greetings with him.
an2.16:1.2 When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
an2.16:1.3 “What is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”
an2.16:1.4 “Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”
an2.17:1.0 17
an2.17:1.1 Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him.
an2.17:1.2 When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
an2.17:1.3 “What is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”
an2.17:1.4 “What they’ve done and what they’ve not done.
an2.17:1.5 That’s why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”
an2.17:1.6 “But what is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”
an2.17:1.7 “What they’ve done and what they’ve not done.
an2.17:1.8 That’s why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
an2.17:1.9 “I don’t understand the meaning of what the worthy Gotama has said in brief, without explaining the details.
an2.17:1.10 Worthy Gotama, please teach me this matter in detail so I can understand the meaning.”
an2.17:1.11 “Well then, brahmin, listen and apply your mind well, I will speak.”
an2.17:1.12 “Yes, worthy sir,” Jānussoṇi replied.
an2.17:1.13 The Buddha said this:
an2.18:1.0 18
an2.18:1.1 Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,
an2.18:1.2 “Ānanda, I absolutely say that you should not do bad things by way of body, speech, and mind.”
an2.18:1.3 “But, sir, if someone does these things that should not be done, what drawbacks should they expect?”
an2.18:1.4 “They should expect these drawbacks.
an2.18:1.5 They blame themselves.
an2.18:1.6 After examination, sensible people criticize them.
an2.18:1.7 They get a bad reputation.
an2.18:1.8 They feel lost when they die.
an2.18:1.9 And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.
an2.18:1.10 These are the drawbacks they should expect.”
an2.19:1.0 19
an2.19:1.1 “Mendicants, give up the unskillful.
an2.19:1.2 It is possible to give up the unskillful.
an2.19:1.3 If it wasn’t possible, I wouldn’t say:
an2.19:1.4 ‘Give up the unskillful.’
an2.19:1.5 But it is possible, and so I say:
an2.19:1.6 ‘Give up the unskillful.’
an2.19:1.7 And if giving up the unskillful led to harm and suffering, I would not say:
an2.19:1.8 ‘Give up the unskillful.’
an2.19:1.9 But giving up the unskillful leads to welfare and happiness, so I say:
an2.19:1.10 ‘Give up the unskillful.’
an2.20:1.0 20
an2.20:1.1 “These two things, mendicants, lead to the decline and disappearance of the true teaching.
an2.20:1.2 What two?
an2.20:1.3 The words and phrases are misplaced, and the meaning is misinterpreted.
an2.20:1.4 When the words and phrases are misplaced, the meaning is misinterpreted.
an2.20:1.5 These two things lead to the decline and disappearance of the true teaching.