Aṅguttara Nikāya 4.160 16.

Sugatavinaya Sutta

Indriyavagga Sugatavinayasutta “Sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.

Disciples, when a Well-Gone One (Sugata) is present in the world, or when the discipline of the Well-Gone One (Sugatavinaya) is present, it is for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

Katamo ca, bhikkhave, sugato?

And what is a Well-Gone One?

Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.

Here a Tathāgata arises in the world, an Arahant, a Fully Enlightened One, perfect in true knowing and conduct, a Well-Gone One, knower of the worlds, incomparable leader of persons to be tamed, teacher of gods and humans, the Tathāgata, the Blessed One.

Ayaṁ, bhikkhave, sugato.

This is a Well-Gone One.

Katamo ca, bhikkhave, sugatavinayo?

And what is the discipline of the Well-Gone One?

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing. He reveals the holy life that is utterly perfect and pure.

Ayaṁ, bhikkhave, sugatavinayo.

This is the discipline of the Well-Gone One.

Evaṁ sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānanti.

Thus when a Well-Gone One is present in the world, or when the discipline of the Well-Gone One is present, it is for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

Cattārome, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.

There are these four things that lead to the confusion and disappearance of the true Dhamma.

Katame cattāro?

What four?

Idha, bhikkhave, bhikkhū duggahitaṁ suttantaṁ pariyāpuṇanti dunnikkhittehi padabyañjanehi.

Here disciples learn the discourses wrongly, with poorly arranged words and phrases.

Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti.

When the words and phrases are poorly arranged, the meaning is also misunderstood.

Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.

This is the first thing that leads to the confusion and disappearance of the true Dhamma.

Puna caparaṁ, bhikkhave, bhikkhū dubbacā honti dovacassakaraṇehi dhammehi samannāgatā akkhamā appadakkhiṇaggāhino anusāsaniṁ.

Again disciples are difficult to admonish, having qualities that make them difficult to instruct, being impatient and not accepting guidance.

Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.

This is the second thing that leads to the confusion and disappearance of the true Dhamma.

Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṁ suttantaṁ paraṁ vācenti.

Again those disciples who are learned, who have memorized the teachings, who are bearers of the Dhamma, the discipline, and the summaries, do not carefully teach the discourses to others.

Tesaṁ accayena chinnamūlako suttanto hoti appaṭisaraṇo.

With their passing, the discourses become rootless and without refuge.

Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.

This is the third thing that leads to the confusion and disappearance of the true Dhamma.

Puna caparaṁ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

Again elder disciples are indulgent, slack, leaders in backsliding, having laid down the burden of seclusion, they do not strive for the attainment of the unattained, the realization of the unrealized.

Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati.

The later generation follows their example.

Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

They too become indulgent, slack, leaders in backsliding, having laid down the burden of seclusion, they do not strive for the attainment of the unattained, the realization of the unrealized.

Ayaṁ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṁvattati.

This is the fourth thing that leads to the confusion and disappearance of the true Dhamma.

Ime kho, bhikkhave, cattāro dhammā saddhammassa sammosāya antaradhānāya saṁvattantīti.

Disciples, these four factors lead to the confusion and disappearance of the true Dhamma.

Cattārome, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. Katame cattāro?

What are these four?

Idha, bhikkhave, bhikkhū suggahitaṁ suttantaṁ pariyāpuṇanti sunikkhittehi padabyañjanehi.

Here the disciples thoroughly learn the discourses that are well-grasped with precise words and phrases.

Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti.

When the words and phrases are precise, the meaning is also clear.

Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.

This is the first factor that leads to the stability, non-confusion, and non-disappearance of the true Dhamma.

Puna caparaṁ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā khamā padakkhiṇaggāhino anusāsaniṁ.

Furthermore the disciples are obedient, endowed with qualities that make them easy to instruct, patient, and accepting of guidance.

Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.

This is the second factor that leads to the stability, non-confusion, and non-disappearance of the true Dhamma.

Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṁ suttantaṁ paraṁ vācenti.

Furthermore those disciples who are learned, who have memorized the teachings, who are bearers of the Dhamma, the Vinaya, and the summaries, they carefully teach the discourses to others.

Tesaṁ accayena nacchinnamūlako suttanto hoti sappaṭisaraṇo.

After their passing, the discourses are not cut off at the root but remain with a refuge.

Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.

This is the third factor that leads to the stability, non-confusion, and non-disappearance of the true Dhamma.

Puna caparaṁ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

Furthermore the elder disciples are not indulgent, not lax, they are dedicated to seclusion, they initiate effort for the attainment of the unattained, the realization of the unrealized.

Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati.

The later generation follows their example.

Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

They too are not indulgent, not lax, dedicated to seclusion, initiating effort for the attainment of the unattained, the realization of the unrealized.

Ayaṁ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. Ime kho, bhikkhave, cattāro dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti. Dasamaṁ. Indriyavaggo paṭhamo.

This is the fourth factor that leads to the stability, non-confusion, and non-disappearance of the true Dhamma.

Tassuddānaṁ Indriyāni saddhā paññā, sati saṅkhānapañcamaṁ; Kappo rogo parihāni, bhikkhunī sugatena cāti.

These are the four factors that lead to the stability, non-confusion, and non-disappearance of the true Dhamma.