Tripiṭaka 3. Bālavagga
The Chapter on Fools
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Yo ca accayaṁ accayato na passati, yo ca accayaṁ desentassa yathādhammaṁ nappaṭiggaṇhāti.
One who doesn’t recognize when they’ve made a mistake. And one who doesn’t properly accept the confession of someone who’s made a mistake.
Yo ca accayaṁ accayato passati, yo ca accayaṁ desentassa yathādhammaṁ paṭiggaṇhāti.
One who recognizes when they’ve made a mistake. And one who properly accepts the confession of someone who’s made a mistake.
“Dveme, bhikkhave, tathāgataṁ abbhācikkhanti.
“Mendicants, these two misrepresent the Realized One.
Duṭṭho vā dosantaro, saddho vā duggahitena.
One who is hateful and hides it, and one whose faith is mistaken.
“Dveme, bhikkhave, tathāgataṁ abbhācikkhanti.
“Mendicants, these two misrepresent the Realized One.
Yo ca abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti, yo ca bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti.
One who explains what was not spoken by the Realized One as spoken by him. And one who explains what was spoken by the Realized One as not spoken by him.
Yo ca abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti, yo ca bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti.
One who explains what was not spoken by the Realized One as not spoken by him. And one who explains what was spoken by the Realized One as spoken by him.
Ime kho, bhikkhave, dve tathāgataṁ nābbhācikkhantī”ti.
These two don’t misrepresent the Realized One.”
“Dveme, bhikkhave, tathāgataṁ abbhācikkhanti.
“Mendicants, these two misrepresent the Realized One.
Yo ca neyyatthaṁ suttantaṁ nītattho suttantoti dīpeti, yo ca nītatthaṁ suttantaṁ neyyattho suttantoti dīpeti.
One who explains a discourse in need of interpretation as a discourse whose meaning is explicit. And one who explains a discourse whose meaning is explicit as a discourse in need of interpretation.
Yo ca neyyatthaṁ suttantaṁ neyyattho suttantoti dīpeti, yo ca nītatthaṁ suttantaṁ nītattho suttantoti dīpeti.
One who explains a discourse in need of interpretation as a discourse in need of interpretation. And one who explains a discourse whose meaning is explicit as a discourse whose meaning is explicit.
Ime kho, bhikkhave, dve tathāgataṁ nābbhācikkhantī”ti.
These two don’t misrepresent the Realized One.”
“Paṭicchannakammantassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā—
“Mendicants, one who is underhand can expect one of two destinies:
Appaṭicchannakammantassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā—
One who is aboveboard can expect one of two destinies:
“Micchādiṭṭhikassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā—
“Mendicants, one who has wrong view can expect one of two destinies:
“Sammādiṭṭhikassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā—
“Mendicants, one who has right view can expect one of two destinies:
“Dussīlassa, bhikkhave, dve paṭiggāhā—
“There are two places waiting to receive an unethical person:
“Dvāhaṁ, bhikkhave, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi.
“Mendicants, I see two reasons to frequent remote lodgings in the wilderness and the forest.
Attano ca diṭṭhadhammasukhavihāraṁ sampassamāno, pacchimañca janataṁ anukampamāno.
Seeing happiness for oneself in this life, and having sympathy for future generations.
Ime kho ahaṁ, bhikkhave, dve atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmī”ti.
I see two reasons to frequent remote lodgings in the wilderness and the forest.”
Rāgupakkiliṭṭhaṁ vā, bhikkhave, cittaṁ na vimuccati, avijjupakkiliṭṭhā vā paññā na bhāvīyati.
The mind corrupted by greed is not free; and wisdom corrupted by ignorance does not grow.
Iti kho, bhikkhave, rāgavirāgā cetovimutti, avijjāvirāgā paññāvimuttī”ti.
In this way, freedom of heart comes from the fading away of greed, while freedom by wisdom comes from the fading away of ignorance.”
Bālavaggo tatiyo.