[160] Bhikkhus, the Sugata (sugata) remaining in the world, or the discipline of the Sugata (sugatavinaya) — that would be for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans. And what, bhikkhus, is the Sugata? Here, bhikkhus, a Tathāgata arises in the world: an Arahant, a Fully Self-Enlightened One, perfect in true knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One. This, bhikkhus, is the Sugata. And what, bhikkhus, is the discipline of the Sugata? He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end; he proclaims the holy life (brahmacariya) with its meaning and phrasing, entirely complete and pure. This, bhikkhus, is the discipline of the Sugata. Thus, bhikkhus, the Sugata remaining in the world, or the discipline of the Sugata — that would be for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans.
Bhikkhus, these four dhammas lead to the confusion and disappearance of the true Dhamma (saddhamma). What four? Here, bhikkhus, bhikkhus learn a discourse that has been badly grasped, with badly set-down words and phrasing; when the words and phrasing are badly set down, bhikkhus, the meaning too is badly interpreted. This, bhikkhus, is the first dhamma that leads to the confusion and disappearance of the true Dhamma.
Furthermore, bhikkhus, bhikkhus are difficult to admonish, possessed of qualities that make them difficult to admonish, impatient, not accepting instruction respectfully. This, bhikkhus, is the second dhamma that leads to the confusion and disappearance of the true Dhamma.
Furthermore, bhikkhus, those bhikkhus who are of great learning, to whom the tradition has been handed down, bearers of the Dhamma, bearers of the Discipline, bearers of the summaries (mātikā) — they do not respectfully teach the discourse to another; when they pass away, the discourse becomes cut off at the root, left without recourse. This, bhikkhus, is the third dhamma that leads to the confusion and disappearance of the true Dhamma.
Furthermore, bhikkhus, the elder bhikkhus are luxurious and lax, leaders in backsliding, discarding the burden of seclusion; they do not arouse energy (vīriya) for the attainment of what has not been attained, for the achievement of what has not been achieved, for the realization of what has not been realized. The generation that comes after them follows their example: it too becomes luxurious and lax, a leader in backsliding, discarding the burden of seclusion; it does not arouse energy for the attainment of what has not been attained, for the achievement of what has not been achieved, for the realization of what has not been realized. This, bhikkhus, is the fourth dhamma that leads to the confusion and disappearance of the true Dhamma. These indeed, bhikkhus, are the four dhammas that lead to the confusion and disappearance of the true Dhamma.
Bhikkhus, these four dhammas lead to the stability, non-confusion, and non-disappearance of the true Dhamma. What four? Here, bhikkhus, bhikkhus learn a discourse that has been well grasped, with well set-down words and phrasing; when the words and phrasing are well set down, bhikkhus, the meaning too is well interpreted. This, bhikkhus, is the first dhamma that leads to the stability, non-confusion, and non-disappearance of the true Dhamma.
Furthermore, bhikkhus, bhikkhus are easy to admonish, possessed of qualities that make them easy to admonish, patient, accepting instruction respectfully. This, bhikkhus, is the second dhamma that leads to the stability, non-confusion, and non-disappearance of the true Dhamma.
Furthermore, bhikkhus, those bhikkhus who are of great learning, to whom the tradition has been handed down, bearers of the Dhamma, bearers of the Discipline, bearers of the summaries — they respectfully teach the discourse to another; when they pass away, the discourse is not cut off at the root, having recourse. This, bhikkhus, is the third dhamma that leads to the stability, non-confusion, and non-disappearance of the true Dhamma.
Furthermore, bhikkhus, the elder bhikkhus are not luxurious and not lax; discarding the burden of backsliding, they are leaders in seclusion; they arouse energy for the attainment of what has not been attained, for the achievement of what has not been achieved, for the realization of what has not been realized. The generation that comes after them follows their example: it too becomes not luxurious and not lax; discarding the burden of backsliding, it is a leader in seclusion; it arouses energy for the attainment of what has not been attained, for the achievement of what has not been achieved, for the realization of what has not been realized. This, bhikkhus, is the fourth dhamma that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. These indeed, bhikkhus, are the four dhammas that lead to the stability, non-confusion, and non-disappearance of the true Dhamma.
The First Chapter: the Chapter on Faculties (Indriyavagga)
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The Second Chapter: the Chapter on Modes of Practice (Paṭipadāvagga)
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.