AN2.The Book of Twos-ver2

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This is Book Two of Anguttara Nikaya. This is modified version of Bhikkhu B.Bodhi.

Numerical Discourses (Anguttara Nikaya)

(Counting on Fingers section)

Note : 'c' of Pali word is pronounced as 'ch' as in 'China'

= The Book of the Twos (Dukanipata) of Numerical Discourses (Anguttara Nikaya) =

Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya

Homage to that Bhagavato(Lord), Enemy Vanquisher , the Rightly and Perfectly Enlightened(Awakened) One

1 Faults (Vajja)
''' Thus have I heard. On one occasion the Lord(Buddha) was dwell ing at Savatthi in jeta's Grove, Anathapindika's Park. There the Lord(Buddha) addressed the bhikkhus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied. The Lord(Buddha) said this:

"Bhikkhus(Monks), there are these two faults. What two? The fault pertaining to the present life and the fault pertaining to the future life. "And what is the fault pertaining to the present life? Here, someone sees that when kings arrest a robber, a criminal, they subject him to various punishments: they have him flogged with whips, beaten with canes, beaten with clubs; they have his hands cut off, his feet cut off, his hands and feet cut off; his ears cut off, his nose cut off, his ears and nose cut off; they have him subjected to the porridge pot, to the 'polished-shell shave', to the 'Rahu's mouth,' to the 'fiery wreath', to the 'flaming hand,' to the 'blades of grass' [48] to the 'bark dress' to the 'antelope,' to the 'meat hooks,' to the 'coins,' to the 'lye pickling,' to the 'pivoting pin' to the 'rolled-up palliasse'; and they have him splashed with boiling oil, and they have him devoured by dogs, and they have him impaled alive on stakes, and they have his head cut off with a sword. 216

"It occurs to him: 'When kings have arrested a robber, a crimi nal, they subject him to various punishments because of his bad deeds: they have him flogged with whips . . . they have his head cut off with a sword. Now if I were to commit such a bad deed, and if kings were to arrest me, they would subject me to the same punishments. They would have me flogged with whips . . . they would have my head cut off with a sword. Afraid of the fault pertaining to the present life, he does not plunder the belongings of others. 217 This is called the fault pertaining to the present life.

"And what is the fault pertaining to the future life? Here, someone reflects thus: 'Bodily misconduct has a bad, painful result 218 in the future life; verbal misconduct has a bad, painful result in the future life; mental misconduct has a bad, painful result in the future life. Now if I were to engage in misconduct by body, speech, and mind, then, with the breakup of the body, after death, I would be reborn in the plane of misery, in a bad destination, in the lower world, in hell!' [49] Afraid of the fault pertaining to the future life, he abandons bodily misconduct and develops bodily good conduct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental miscon duct and develops mental good conduct; he maintains himself in purity. This is called the fault pertaining to the future life. "These, bhikkhus, are the two faults. Therefore, bhikkhus, you should train yourselves thus: 'We will fear the fault pertain ing to the present life; we will fear the fault pertaining to the future life. We will be fearful of faults and see peril in faults/ It is in such a way that you should train yourselves. It is to be expected that one who is fearful of faults and sees peril in faults will be freed from all faults."

2 Striving (Padhana)
"Bhikkhus(Monks), there are these two strivings that are hard to achieve in the world. What two? The striving of laypeople who dwell at home for the purpose of presenting [monastics with] robes, almsfood, lodgings, and medicines and provisions for the sick, and the striving of those who have gone forth from the house hold life into hermit life for the relinquishment of all acqui sitions. These are the two strivings that are hard to achieve in the world.

"Of these two strivings, bhikkhus, the foremost is the striv ing for the relinquishment of all acquisitions. 219 Therefore, bhik khus, you should train yourselves thus: 'We will strive for the relinquishment of all acquisitions. It is in such a way that you should train yourselves."

3 Causing Torment (Tapaniya)
"Bhikkhus(Monks), there are these two things that cause torment. What two? Here, someone has engaged in bodily misconduct but failed to engage in bodily good conduct; engaged in ver bal misconduct but failed to engage in verbal good conduct; engaged in mental misconduct but failed to engage in mental good conduct. He is tormented, [thinking]: 'I have engaged in bodily misconduct'; he is tormented, [thinking]: T have failed to engage in bodily good conduct'; he is tormented, [thinking]: I have engaged in verbal misconduct'; he is tormented, [think ing]: 'I have failed to engage in verbal good conduct'; he is tormented, [thinking]: 'I have engaged in mental misconduct'; he is tormented, [thinking]: 'I have failed to engage in mental good conduct.' These, bhikkhus, are the two things that cause torment." 220

4 Not Causing Torment (Atapaniya)
"Bhikkhus(Monks), there are these two things that do not cause torment. [50] What two? Here, someone has engaged in bodily good conduct and avoided engaging in bodily misconduct; engaged in verbal good conduct and avoided engaging in verbal miscon duct; engaged in mental good conduct and avoided engaging in mental misconduct. He is not tormented, [knowing]: 'I have engaged in bodily good conduct'; he is not tormented, [know ing]:. 'I have avoided engaging in bodily misconduct'; he is not tormented, [knowing]: 'I have engaged in verbal good conduct'; he is not tormented, [knowing]: I have avoided engaging in verbal misconduct'; he is not tormented, [knowing]: 'I have engaged in mental good conduct'; he is not tormented, [know ing]: 'I have avoided engaging in mental misconduct.' These, bhikkhus, are the two things that do not cause torment."

5 Known (Upannata)
"Bhikkhus(Monks), I have personally known two things: non contentment in regard to beneficial(kusala) qualities(Dhamma) and indefatiga bility in striving. 221

"I strove indefatigabiy, [resolved]: 'Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy(exertion/viriya) so long as I have not attained what can be attained by manly strength, energy(exertion/viriya), and exertion. 222 It was by slothlessness that I achieved enlightenment, bhikkhus; it was by slothlessness that I achieved the unsurpassed security from bondage. 223 "If, bhikkhus(monks), you too would strive indefatigably, [resolved]: 'Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy(exertion/viriya) so long as I have not attained what can be attained by manly strength, energy(exertion/viriya), and exertion' you too will, in no long time, realize for yourselves with direct knowledge(abhinna); in this very life, that unsurpassed goal of the brahmacariya(celibate holy life) for the sake of which clansmen rightly go forth from the household life into hermit life, and having entered upon it, you will dwell in it. Therefore, bhikkhus, you should train yourselves thus: 'We will strive indefatigably, [resolved]: "Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy(exertion/viriya) so long as I have not attained what can be attained by manly strength, energy(exertion/viriya), and exertion." It is in such a way that you should train yourselves."

6 Fetter (Samyojana)
"Bhikkhus(Monks), there are these two things. What two? Seeing gratification in things that can fetter and seeing(in meditation/anupassi) of disenchantment(nibbida) in things that can fetter. 224 One who dwells seeing gratification in things that can fetter does [51] not abandon lust(raag), hatred(dosa/dvesh), and delusion(moha). Not having abandoned lust(raag), hatred(dosa/dvesh), and delusion(moha), one is not freed from rebirth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; one is not freed from suffering, I say."

"One who dwells watching(in meditation/anupassi) disenchantment(nibbida) in things that can fetter, abandons lust(raag), hatred(dosa/dvesh), and delusion(moha). Having abandoned lust(raag), hatred(dosa/dvesh), and delusion(moha), one is freed from rebirth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; one is freed from suffering, I say. These, bhikkhus, are the two things."

7 Dark (Kanha sans. Krishna)
"Bhikkhus(Monks), there are these two dark qualities. What two? Moral shamelessness and moral recklessness. These are the two dark qualities."

8 Bright (Sukka )
"Bhikkhus(Monks), there are these two bright qualities. What two? Moral shame and moral dread. 225 These are the two bright qualities."

9 Character (Cariya sans. caritra)
"Bhikkhus(Monks), these two bright qualities protect the world. What two? Moral shame and moral dread. If these two bright quali ties did not protect the world, there would not be seen here [any restraint regarding] one's mother, aunts, or the wives of one's teachers and [other] respected people. 226 The world, would become promiscuous, like goats and sheep, chickens and pigs, dogs and jackals. But because these two bright qualities protect the world, there is seen here [restraint regarding] one's mother, aunts, or the wives of one's teachers and [other] respected people."

10 Entering upon the Rains
"Bhikkhus(Monks), there are these two [occasions for] entering upon the rains. 227 What two? The earlier and the later. These are the two [occasions for] entering upon the rains." [52].

11
"Bhikkhus(Monks), there are these two powers. What two? The power of reflection and the power of development. "And what is the power of reflection? Here, someone reflects thus: 'Bodily misconduct has a bad result 228 in the present life and in the future life; verbal misconduct has a bad result in the present life and in the future life; mental misconduct has a bad result in the presentlife and in the future life.' Having reflected thus, he abandons bodily misconduct and develops bodily good conduct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; he maintains himself in purity. This is called the power of reflection.

"And what is the power of development? The power of devel opment is the power of trainees. 229 For relying on the power of a trainee, one abandons lust(raag), hatred(dosa/dvesh), and delusion(moha). Having abandoned lust(raag), hatred(dosa/dvesh), and delusion(moha), one does not do anything harmful(akusala); one does not pursue anything bad. This is called the power of development. "These, bhikkhus, are the two powers."

12
"Bhikkhus(Monks), there are these two powers. What two? The power of reflection and the power of development. "And what is the power of reflection? Here, someone reflects thus: 'Bodily misconduct has a bad result in the present life and in the future life; verbal misconduct has a bad result in the pres ent life and in the future life; mental misconduct has a bad result in the present life and in the future life. Having reflected thus, he abandons bodily misconduct and develops bodily good con duct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; he maintains himself in purity. This is called the power of reflection.

"And what is the power of development? Here, [53] a bhik khu develops the enlightenment factor of mindfulness(meditation/sati) that is based upon seclusion, dispassion(viraga), and cessation, maturing in release. He develops the enlightenment factor of discrimina tion of phenomena(dhamma). . . the enlightenment factor of energy(exertion/viriya) . . . the enlightenment factor of bliss(piti) ... the enlightenment factor of tranquility(passaddhi) . . . the enlightenment factor of samadhi(self absorption/trance) . . . the enlightenment factor of indifference(withdrawing within/upekkha) that is based upon seclu sion, dispassion, and cessation, maturing in release. This is called the power of development.' "These, bhikkhus, are the two powers."

13
"Bhikkhus(Monks), there are these two powers. What two? The power of reflection and the power of development. "And what is the power of reflection? Here, someone reflects thus: 'Bodily misconduct has a bad result in the present life and in the future life; verbal misconduct has a bad result in the pres ent life and in the future life; mental misconduct has a bad result in the present life and in the future life/ Having reflected thus, he abandons bodily misconduct and develops bodily good con duct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; he maintains himself in purity. This is called the power of reflection.

"And what is the power of development? Here, secluded from sensual pleasures, secluded from harmful(akusala) states, a bhikkhu(monk) enters and dwells in the first jhana(trance state), which consists of bliss(piti) and happiness(sukha) born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, he enters and dwells in the second jhana(trance state), which has internal placidity and unification of mind and consists of bliss(piti) and happiness(sukha) born of samadhi(self absorption/trance), without thought and examination. With the fading away as well of bliss(piti), he dwells equanimous and, mindful(meditating/sati) and completely comprehending, he experiences happiness(sukha) with the body; he enters and dwells in the third jhana(trance state) of which the noble ones declare: 'He is equani mous, mindful(meditating/sati), one who dwells happily'. With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhana(trance state), neither painful nor pleasant, which has purification of mindfulness(meditation/sati) by indifference(withdrawing within/upekkha). This is called the power of development. "These, bhikkhus(monks), are the two powers."

14
"Bhikkhus(Monks), the Tathagata(Buddha) has these two kinds of Dhamma teaching. What two? In brief and in detail. 230 The Tathagata(Buddha) has these two kinds of Dhamma teaching."

15
"Bhikkhus(Monks), if, in regard to a particular disciplinary issue, 231 the bhikkhu who has committed an offense and the bhikkhu who reproves him do not each thoroughly reflect upon themselves, it can be expected that this disciplinary issue [54] will lead to acrimony and animosity for a long time and the bhikkhus will not dwell at ease. But if the bhikkhu who has committed an offense and the bhikkhu who reproves him each thoroughly reflect upon themselves, it can be expected that this disciplinary issue will not lead to acrimony and animosity for a long time and the bhikkhus will dwell at ease.

"And how does the bhikkhu who has committed an offense thoroughly reflect upon himself? Here, the bhikkhu who has committed an offense reflects thus: 'I have committed a particu lar harmful(akusala) misdeed with the body. 232 That bhikkhu saw me doing so. If I had not committed a particular harmful(akusala) misdeed with the body, he would not have seen me doing so. But because I committed a particular harmful(akusala) misdeed with the body, he saw me doing so. When he saw me com mitting a particular harmful(akusala) misdeed with the body, he became displeased. Being displeased, he expressed his dis pleasure to me. Because he expressed his displeasure to me, I became displeased. Being displeased, I informed others. Thus in this case I was the one who incurred a transgression, just as a traveler does when he evades the customs duty on his goods. 233 It is in this way that the bhikkhu who has committed an offense thoroughly reflects upon himself.

"And how does the reproving bhikkhu thoroughly reflect upon himself? Here, the reproving bhikkhu reflects thus: 'This bhikkhu has committed a particular harmful(akusala) misdeed with the body. I saw him doing so. If this bhikkhu had not committed a particular harmful(akusala) misdeed with the body, I would not have seen him doing so. [55] But because he com mit teda particular harmful(akusala) misdeed with the body, I saw him doing so. When I saw him committing a particular harmful(akusala) misdeed with the body, I became displeased. Being displeased, I expressed my displeasure to him. 234 Because I expressed my displeasure to him, he became displeased. Being displeased, he informed others. Thus in this case I was the one who incurred a transgression, just as a traveler does when he evades the customs duty on his goods. It is in this way that the reproving bhikkhu thoroughly reflects upon himself.

"If, bhikkhus, in regard to a particular disciplinary issue, the bhikkhu(monk) who has committed an offense and the bhikkhu who reproves him do not thoroughly reflect upon themselves, it can be expected that this disciplinary issue will lead to acrimony and animosity for a long time and the bhikkhus will not dwell at ease. But if the bhikkhu. who has committed an offense and the bhikkhu who reproves him thoroughly reflect upon them selves, it can be expected that this disciplinary issue will not lead to acrimony and animosity for a long time and the bhik khus will dwell at ease."

16
Then a certain brahmin approached the Lord(Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord(Buddha): "Why is it. Master Gotama, that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell?" Buddha: "It is, brahmin, because of conduct contrary to the Dhamma, unrighteous conduct, that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell." 235

"But why is it. Master Gotama, that some beings here with the breakup of the body, after death, are reborn in a good destina tion, in a heavenly world?" Buddha : "It is, brahmin, because of conduct in accordance with the Dhamma, righteous conduct, [56] that some beings here, with the breakup of the body, after death, are reborn in a good des tination, in a heavenly world."

"Excellent, Master Gotama! Excellent, Master Gotama! Mas ter Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life."

17
Then the brahmin Janussoni approached the Lord(Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord(Buddha): "Why is it. Master Gotama, that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell?"

"It is, brahmin, because of what has been done and what has not been done that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell." "Why is it. Master Gotama, that some beings here, with the breakup of the body, after death, are reborn in a good destina tion, in a heavenly world?" "It is, brahmin, because of what has been done and what has not been done that some beings here, with the breakup, of the body, after death, are reborn in a good destination, in a heavenly world." 236 "I do not understand in detail the meaning of this statement that Master Gotama has spoken in brief without analyzing the meaning in detail. It would be good if Master Gotama would teach me the Oh a mm a so that I would understand in detail the meaning of this statement." "Well then, brahmin, listen and attend closely. I will speak." [57]

"Yes, sir," the brahmin Janussoni replied. The Lord(Buddha) said this:

"Here, brahmin, someone has done deeds of bodily miscon duct, not deeds of bodily good conduct; he has done deeds of verbal misconduct, not deeds of verbal good conduct; he has done deeds of mental misconduct, not deeds of mental good conduct. Thus it is because of what has been done and what has not been done that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell. But someone here has done deeds of bodily good conduct, not deeds of bodily miscon duct; he has done deeds of verbal good conduct, not deeds of verbal misconduct; he has done deeds of mental good conduct, not deeds of mental misconduct. Thus it is because of what has been done and what has not been done that some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world."

"Excellent, Master Gotama! ... [as in 2:16] ... Let Master Gotama consider me a lay follower who from today has gone for refuge for life."

18
Then the Venerable Ananda approached the Lord(Buddha), paid homage to him, and sat down to one side. The Lord(Buddha) then said to him: "I say definitively, Ananda, that deeds of bodily miscon duct, verbal misconduct, and mental misconduct are not to be done." "Since, Bhante, the Lord(Buddha) has declared definitively that deeds of bodily misconduct, verbal misconduct, and mental misconduct are not to be done, what danger is to be expected in acting thus?" "Ananda, I have declared definitively that deeds of bodily misconduct, verbal misconduct, and mental misconduct are not to be done because in acting thus this danger is to be expected: one blames oneself; the wise, having investigated, censure one; a bad report circulates about one; one dies confused; and with the breakup of the body, after death, one is reborn in the plane of misery, in a bad destination, in the lower world, in hell. I have declared definitively that deeds of bodily misconduct, verbal misconduct, and mental misconduct are not to be done because in acting thus this danger is to be expected.

"I say definitively, Ananda, [58] that deeds of bodily good conduct, verbal good conduct, and mental good conduct are to be done." "Since, Bhante, the Lord(Buddha) has declared definitively that deeds of bodily good conduct, verbal good conduct, and mental good conduct are to be done, what benefit is to be expected in acting thus?" "Ananda, I have declared definitively that deeds of bodily good conduct, verbal good conduct, and mental good con duct are to be done because in acting thus this benefit is to be expected: one does not blame oneself; the wise, having inves tigated, praise one; one acquires a good reputation; one dies unconfused; and with the breakup of the body, after death, one is reborn in a good destination, in a heavenly world. I have declared definitively that deeds of bodily good conduct, verbal good conduct, and mental good conduct are to be done because in acting thus this benefit is to be expected."

19
"Bhikkhus(Monks), abandon the harmful(akusala)! It is possible to abandon the harmful(akusala). If it were not possible to aban don the harmful(akusala), I would not say: 'Bhikkhus, abandon the harmful(akusala)!' But because it is possible to abandon the harmful(akusala), I say: 'Bhikkhus, abandon the harmful(akusala)!' If this abandoning of the harmful(akusala) led to harm and suffering, I would not. tell you to abandon it. But because the abandon ing of the harmful(akusala) leads to welfare and happiness, I say: 'Bhikkhus, abandon the harmful(akusala)!'

"Bhikkhus(Monks), develop the beneficial(kusala)! It is possible to develop the beneficial(kusala). If it were not possible to develop the beneficial(kusala) some, I would not say: 'Bhikkhus, develop the beneficial(kusala)!' But because it is possible to develop the beneficial(kusala), I say: 'Bhik khus, develop the beneficial(kusala)!' If this developing of the beneficial(kusala) led to harm and suffering, I would not tell you to develop it. But because the developing of the beneficial(kusala) leads to welfare and happiness, I say: 'Bhikkhus, develop the beneficial(kusala)!'"

20 [237]
"Bhikkhus(monks), there are these two things that lead to the decline and disappearance of the good Dhamma. What two? [59] Badly set down words and phrases and badly interpreted meaning. 238 When the words and phrases are badly set down, the meaning is badly interpreted. These are the two things that lead to the decline and disappearance of the good Dhamma.

21
"Bhikkhus(Monks), there are these two things that lead to the con tinuation, non-decline, and non-disappearance of the good Dhamma. What two? Well-set down words and phrases and well-interpreted meaning. 239 When the words and phrases are well set down, the meaning is well interpreted. These are the two things that lead to the continuation, non-decline, and non disappearance of the good Dhamma."

22
"Bhikkhus(Monks), there are these two kinds balas(childish). What two? One who does not see his transgression as a transgression and one who does not, in accordance with the Dhamma, accept the transgression of one who is confessing. These are the two kinds of balas(childish). [240] "Bhikkhus(Monks), there are these two kinds of wise people. What two? One who sees his transgression as a transgression and one who, in accordance with the Dhamma, accepts the transgres sion of one who is confessing. These are the two kinds of wise people."

23
"Bhikkhus(Monks), these two misrepresent the Tathagata(Buddha). Which two? One full of hate who harbors hatred and one endowed with faith because of his misunderstanding. These two misrepresent the Tathagata(Buddha)." 241

24 [242]
"Bhikkhus(Monks), these two misrepresent the Tathagata(Buddha). Which two? [60] One who explains what has not been stated and uttered by the Tathagata(Buddha) as having been stated and uttered by him, and one who explains what has been stated and uttered by the Tathagata(Buddha) as not having been stated and uttered by him. These two misrepresent the Tathagata(Buddha). "Bhikkhus(Monks), these two do not misrepresent the Tathagata(Buddha). Which two? One who explains what has not been stated and uttered by the Tathagata(Buddha) as not having been stated and uttered by him, and one who explains what has been stated and uttered by the Tathagata(Buddha) as having been stated and uttered by him. These two do not misrepresent the Tathagata(Buddha)."

25
"Bhikkhus(Monks), these two misrepresent the Tathagata(Buddha). Which two? One who explains a discourse whose meaning requires inter pretation as a discourse whose meaning is explicit, and one who explains a discourse whose meaning is explicit as a discourse whose meaning requires interpretation. These two misrepre sent the Tathagata(Buddha)." [243]

26
"Bhikkhus(Monks), these two do not misrepresent the Tathagata(Buddha). Which two? One who explains a discourse whose meaning requires interpretation as a discourse whose meaning requires interpretation, and one who explains a discourse whose mean ing is explicit as a discourse whose meaning is explicit. These two do not misrepresent the Tathagata(Buddha)."

27
"Bhikkhus(Monks), for one with concealed actions one of two destina tions is to be expected: hell or the animal realm. [244] "For one with unconcealed actions one of two destinations is to be expected: the deva(angel/god) realm or the human realm."

28 [245]
"Bhikkhus(Monks), for one who holds wrong view one of two destina tions is to be expected: hell or the animal realm."

29
"Bhikkhus(Monks), for one who holds right view one of two destina tions is to be expected: the deva(angel/god) realm or the human realm."

30
"Bhikkhus(Monks), for an immoral person there are two receptacles: 246 hell or the animal realm. For a virtuous person, there are two receptacles: the deva(angel/god) realm or the human realm."

31
"Bhikkhus(Monks), seeing two advantages, I resort to remote lodgings in forests and jungle groves. 247 What two? For myself I see a pleasant dwelling in this very life [61] and I have compassion for later generations. 248 Seeing these two advantages, I resort to remote lodgings in forests and jungle groves."

32
"Bhikkhus(monks), these two things pertain to true knowledge. [249] What two? equanimity(samatha) and insight(meditation/vipassana). When equanimity(samatha) is developed, what benefit does one experience? The mind is developed. When the mind is developed, what benefit does one experience? lust(raag) is abandoned. When insight(vipassana) is developed, what benefit does one experience? panna(divine knowledge) is developed. When panna(divine knowledge) is developed, what benefit does one experience? Ignorance is abandoned. [250] "A mind defiled by lust(raag) is not liberated, and panna(divine knowledge) defiled by ignorance is not developed. Thus, bhikkhus, through the fading away of lust(raag) there is liberation of mind, and through the fading away of ignorance there is liberation by panna(divine knowledge)." 251

33
"Bhikkhus(Monks), l will teach you the plane of the bad person and the plane of the good person. Listen and attend closely. I will speak." "Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this:. .

"And what is the plane of the bad person? A bad person is ungrateful and unthankful. For ingratitude and unthankfulness are extolled by the bad. Ingratitude and unthankfulness belong entirely to the plane of the bad person. "And what is the plane of the good person? A good per son is grateful and thankful. For gratitude and thankfulness are extolled by the good. Gratitude and thankfulness belong entirely to the plane of the good person."

34
"Bhikkhus(Monks), there are two persons that cannot easily be repaid. What two? One's mother and father. "Even if one should carry about one's mother on one shoul der [62] and one's father on the other, and [while doing so] should have a life span of a hundred years, live for a hundred years; and if one should attend to them by anointing them with balms, by massaging, bathing, and rubbing their limbs, and they even void their urine and excrement there, one still would not have done enough for one's parents, nor would one have repaid them. Even if one were to establish one's parents as the supreme lords and rulers over this great earth abounding in the seven treasures, one still would not have done enough for one's parents, nor would one have repaid them. For what reason? Parents are of great help to their children; they bring them up, feed them, and show them the world. "But, bhikkhus, if, when one's parents lack faith, one encour ages, settles, and establishes them in faith; if, when one's par ents are immoral, one encourages, settles, and establishes them in virtuous behavior; if, when one's parents are miserly, one encourages, settles, and establishes them in generosity; if, when one's parents are unwise, one encourages, settles, and estab lishes them in panna(divine knowledge): in such a way, one has done enough for one's parents, repaid them, and done more than enough for them.' 252

35
Then a certain brahmin approached the Lord(Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord(Buddha): "What does Master Gotama assert, what does he declare?" "Brahmin, I assert a doctrine of deeds and a doctrine of non doing." 253 "But in what way does Master Gotama assert a doctrine of deeds and a doctrine of non-doing?"

"I assert non-doing with regard to bodily, verbal, and mental misconduct; I assert non-doing with regard to the numerous kinds of bad harmful(akusala) qualities(Dhamma). I assert doing with regard to good bodily, verbal, and mental conduct; I assert doing with regard to the numerous kinds of beneficial(kusala) qualities(Dhamma). It is in this way, brahmin, that I assert a doctrine of deeds and a doc trine of non-doing."

"Excellent, Master Gotama! Excellent, Master Gotama! Mas ter Gotama has made the Dhamma(path) clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life." i

36
Then the householder Anathapindika approached the Lord(Buddha), [63] paid homage to him, sat down to one side, and said to him: "Who in the world, Bhante, is worthy of offerings, and where is a gift to be given?" "There are, householder, two in the world worthy of offer ings: the trainee and the one beyond training(Arahant/Enlightened). 254 These are the two in the world worthy of offerings and a gift is to be given to them."

This is what the Lord(Buddha) said. Having said this, the Sugata(Lord Buddha), the Teacher, further said this:

"In this world the trainee and one beyond training are worthy of the gifts of those practicing charity; upright in body, speech, and mind, they are the field for those practicing charity; what is given to them brings great fruit'

37
Thus have I heard. On one occasion the Lord(Buddha) was dwell ing at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion the Venerable Sariputta was dwelling at Savatthi in Migaramata's Mansion in the Eastern Park. There the Venera ble Sariputta addressed the bhikkhus: "Friends, bhikkhus!" 255 "Friend!" those bhikkhus replied. The Venerable Sariputta said this:

"Friends, I will teach you about the person fettered internally and the person fettered externally. 256 Listen and attend closely. I will speak." "Yes, friend," those bhikkhus replied. The Venerable Sariputta said this:

"And who, friends, is the person fettered internally? Here, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. With the breakup of the body, after death, he is reborn in a cer tain order of devas(angels/gods). Passing away from there, he is a returner, one who returns to this state of being. This is called the person fettered internally, who is a returner, one who returns to this state of being. 257 [64]

"And who, friends, is the person fettered externally? Here, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. Having entered upon a certain peaceful liberation of mind, he dwells in it. 238 With the breakup of the body, after death, he is reborn in a certain order of devas(angels/gods). Passing away from there, he is a non-returner(no earthly rebirth,anagami), one who does not return to this state of being. This is called the person fettered externally, who is a non returner(no earthly rebirth,anagami), one who does not return to this state of being. 259

"Again, friends, a bhikkhu is virtuous. ... Having undertaken the training rules, he trains in them. He is practicing for dis enchantment with sensual pleasures, dispassion(viraga) toward them, and for their cessation. 260 He is practicing for disenchantment(nibbida) with states of existence, for dispassion toward them, and for their cessation. 261 He is practicing for the destruction of craving(tanha/trishna). He is practicing for the destruction of greed. 262 With the breakup of the body, after death, he is reborn in a certain order of devas(angels/gods)! Passing away from there, he is a non-retumer, one who does not return to this state of being. This is called a person fettered externally, who is a non-returner(no earthly rebirth,anagami), one who does not return to this state of being." 263

Then a number of same-minded devtas(angels) 264 approached the Lord(Buddha), paid homage to him, stood to one side, and said to him: "Bhante, at Migaramata's Mansion in the Eastern Park, Venerable Sariputta is teaching the bhikkhus about the per son fettered internally and the person fettered externally. The assembly is thrilled. It would be good, Bhante, if the Lord(Buddha) would approach the Venerable Sariputta out of compas sion." 265 The Lord(Buddha) consented by silence. Then, just as a strong man might extend his drawn-in arm or draw in his extended arm, the Lord(Buddha) disappeared from Jeta's Grove and reappeared at Migaramata's Mansion in the Eastern Park in the presence of the Venerable Sariputta. He sat down in the seat that was prepared. The Venerable Sariputta [65] paid homage to the Lord(Buddha) and sat down to one side. The Lord(Buddha) then said to the Venerable Sariputta:

"Here, Sariputta, a number of same-minded devtas(angels) approached me, paid homage to me, stood to dne side, and said: 'Bhante, at Migaramata's Mansion in the Eastern Park, Venerable Sariputta is teaching the bhikkhus about the person fettered internally and the person fettered externally. The assembly is thrilled. It would be good, Bhante, if the Lord(Buddha) would approach the Venerable Sariputta out of compassion" "Those devtas(angels) — ten, twenty, thirty, forty, fifty, and even sixty in number — stand in an area even as small as the tip of a n awl yet do not encroach upon one another. It may be, Sariputta, that you think: 'Surely, it was there that those devtas(angels) developed their minds in such a way that ten. . . and even sixty in number stand in an area even as small as the tip of an awl yet do not encroach upon one another. But this should not be regarded in such a way. Rather, it was right here that those devtas(angels) devel oped their minds in such a way that ten... and even sixty in number stand in an area even as small as the tip of an awl yet do not encroach upon one another. [266]

"Therefore, Sariputta, you should train yourselves thus: 'We will have peaceful sense faculties and peaceful minds. 267 It is in such a way that you should train yourselves. When you have peaceful sense faculties and peaceful minds, your bodily action will be peaceful, your verbal action will be peaceful, and your mental action will be peaceful. [Thinking:] 'We will offer only peaceful service to our fellow monks,' it is in such a way, Sariputta, that you should train yourselves. Sariputta, those ascetics of other sects are lost who did not get to hear this exposition of the Dhamma."

38
Thus have I heard. On one occasion the Venerable Mahakaccana was dwelling at Varana on a bank of the Kaddama Lake. [66] Then the brahmin Aramadanda approached the Venerable Mahakaccana and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to him: "Why is it. Master Kaccana, that khattiyas fight with khattiyas, brahmins with brahmins, and householders with householders?" "It is, brahmin, because of adherence to lust(raag) for sensual plea sures, bondage [to it], fixation [on it], obsession [by it], holding firmly [to it], 268 that khattiyas fight with khattiyas, brahmins with brahmins, and householders with householders."

"Why is it. Master Kaccana, that ascetics fight with ascetics?" "It is, brahmin, because of adherence to lust(raag) for views, bond age [to it], fixation [on it], obsession [by it], holding firmly [to it], that ascetics fight with ascetics."

"Is there then anyone in the world who has overcome this adherence to lust(raag) for sensual pleasures . . . holding firmly [to it]. and this adherence to lust(raag) for views . . . holding firmly [to it]?" "There is" "And who is that?" "There is, brahmin, a town to the east called Savatthi. There the Lord(Buddha), the Arahant, the Perfectly Enlightened One is now dwelling. The Lord(Buddha) has overcome this adherence to lust(raag) for sensual pleasures, bondage [to it], fixation [on it], obsession [by it], holding firmly [to it], [67] and he has overcome this adherence to lust(raag) for views, bondage [to it], fixation [on it], obsession [by it], holding firmly [to it]."

When this was said, the brahmin Aramadanda rose from his seat, arranged his upper robe over one shoulder, lowered his right knee to the ground, reverently saluted in the direction of the Lord(Buddha), and uttered this inspired utterance three times:

"Homage to the Lord(Buddha), the Arahant, the Perfectly Enlightened One, Homage to the Lord(Buddha), the Arahant, the Perfectly Enlightened One. Homage to the Lord(Buddha), the Arahant, the Perfectly Enlightened One. Indeed, that Lord(Buddha) has overcome this adherence to lust(raag) for sensual pleasures, bondage [to it], fixation [on it], obsession [by it], holding firmly [to it], and he has overcome this adherence to lust(raag) for views, bondage [to it], fixation [on it], obsession [by it], holding firmly [to it].

"Excellent, Master Kaccana! Excellent, Master Kaccana! Master Kaccana has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. Master Kaccana, I now go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus[monks]. Let Master Kaccana consider me a lay follower who from today has gone for refuge for life."

39
On one occasion the Venerable Mahakaccana was dwelling at Madhura in Gunda's Grove. Then the brahmin Kandarayarta approached the Venerable Mahakaccana and exchanged greet ings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to him: "I have heard. Master Kaccana: 'The ascetic Kaccana does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat. This is indeed true, for Master Kaccana does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat. This is not proper. Master Kaccana" 269

"Brahmin, the Lord(Buddha), the Arahant, [68] the Perfectly Enlightened One, knowing and seeing, has proclaimed the stage of an elder and the stage of a youth. Even though some one is old — eighty, ninety, or a hundred years from birth — if he enjoys sensual pleasures, dwells in sensual pleasures, 270 burns with a fever for sensual pleasures, is consumed with thoughts of sensual pleasures, is eager in the quest for sensual pleasures, then he is reckoned as a unwise[childish] elder. But even though someone is young, a youth with dark black hair, endowed with the blessing of youth, in the prime of life, if he does not enjoy sensual pleasures, does not dwell in sensual pleasures, does not burn, with a fever for sensual pleasures, is not consumed with thoughts of sensual pleasures, is not eager in the quest for sensual pleasure's, then he is reckoned as a wise elder."

When this was said, the brahmin Kandarayaha rose from his seat, arranged his upper robe over one shoulder, and bowed down with his head at the feet of the young bhikkhus, [saying]: "You elders stand at the stage of an elder; we youths stand at the stage of a youth.

"Excellent, Master Kaccana! . . . [as in 2:37] . . .Let Master Kaccana consider me a lay follower who from today has gone for refuge for life."

40
"Bhikkhus(Monks), when robbers are strong, kings are weak. At that time the king is not at ease when re-entering [his capital], or when going out, or when touring the outlying provinces. At that time brahmins and householders, too, are not at ease when re-entering [their towns and villages], or when going out, or when attending to work outside. "So too, when evil bhikkhus are strong, well-behaved bhik khus are weak. At that time the well-behaved bhikkhus sit silently in the midst of the Sangha 271 or they resort to 277 the outlying provinces. This is for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas(angels/gods) and human beings. [69]

"Bhikkhus(Monks), when kings are strong, robbers are weak. At that time the king is at ease when re-entering [his capital], and when going out, and when touring the outlying provinces. At that time brahmins and householders, too, are at ease when re entering [their towns and villages], and when going out, and when attending to work outside. "So too, when well-behaved bhikkhus are strong, evil bhik khus are weak. At that time the evil bhikkhus sit silently in the midst of the Sangha or they depart for other regions. 273 This is for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas(angels/gods) and human beings."

41
41.1 "Bhikkhus(monks), I do not praise the wrong practice of two [kinds of people]; a layperson and one gone forth[into hermit life]. Whether it is a layperson or one gone forth[into hermit life] who is practicing wrongly, because of wrong practice, they do not attain the true way, the Dhamma that is beneficial(kusala). 275

41.2 "Bhikkhus(Monks), I praise the right practice of two [kinds of people]; a layperson and one gone forth[into hermit life]. Whether it is a layperson or one gone forth[into hermit life] who is practicing rightly, because of right practice, they attain the true way, the Dhamma that is beneficial(kusala)."

42
" Bhikkhus, those bhikkhus who exclude the meaning and the Dhamma by means of badly acquired discourses whose phras ing is a semblance [of the correct phrasing] 276 are acting for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas(angels/gods) and human beings. These bhikkhus generate much demerit and cause the good. Dhamma to disappear.

"Bhikkhus, those bhikkhus who conform to the meaning and the Dhamma with well-acquired discourses whose phrasing is not [mere] semblance 277 are acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas(angels/gods) and human beings. These bhikkhus(monks) generate much merit and sustain the good Dhamma." [70]

43
"Bhikkhus(Monks), there are these two kinds of assemblies. What two? The shallow assembly and the deep assembly. "And what is the shallow assembly? The assembly in which the bhikkhus are restless, puffed up, vain, talkative, rambling in their talk, with muddled mindfulness(meditation/sati), lacking in complete com prehension; unconcentrated(asamahita), with wandering minds, with loose sense faculties, is called the shallow assembly.

"And what is the deep assemblty? The assembly in which the bhikkhus are not restless, puffed up, vain, talkative, and rambling in their talk but have established mindfulness(meditation/sati), completely comprehend, are self-absorbed(in-trance/samahita), with one 'pointed minds and restrained sense faculties, is called the deep assembly. "These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the deep assembly is foremost." 278

44
"Bhikkhus(Monks), there are these two kinds of assemblies. What two? The divided assembly and the harmonious assembly And what is the divided assembly? The assembly in which the bhikkhus take to arguing and quarreling and fall into dis putes, stabbing each other with piercing words, is called the divided assembly. 279

"And what is the harmonious assembly? The assembly in which the bhikkhus dwell in concord, harmoniously, without disputes, blending like milk and water, viewing each other with eyes of affection, is called the harmonious assembly. "These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the harmonious assembly is foremost. "

45
"Bhikkhus(Monks), there are these two kinds of assemblies. What two? The assembly of the inferior and the assembly of the fore most. [71] And what is the assembly of the inferior? Here, in this kind of assembly the elder bhikkhus are luxurious and lax, lead ers in backsliding, discarding the duty of seclusion; they do not arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. [Those in] the next generation follow their example. 280 They too become luxurious and lax, leaders in backsliding, discarding the duty of seclusion; they too do not arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realiza tion of the as-yet-unrealized. This is called the assembly of the inferior.

"And what is the assembly of the foremost? Here, in this kind of assembly the elder bhikkhus are not luxurious and lax but discard backsliding and take the lead in seclusion; they arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. [Those in] the next generation fol low their example. They too do not become luxurious and lax but discard backsliding and take the lead in seclusion; they too arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realiza tion of the as-yet-unrealized. This is called the assembly of the foremost. These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the assembly of the foremost is foremost." 281

46
"Bhikkhus(Monks), there are these two kinds of assemblies. What two? The assembly of the noble and the assembly of the ignoble. "And what is the assembly of the ignoble? The assembly in which the bhikkhus do not understand as it really is: 'This is suffering'; do not understand as it really is: 'This is the origin of suffering'; do not understand as it really is: 'This is the cessation of suffering'; do not understand as it really is: 'This is the way leading to the cessation of suffering' is called the assembly of the ignoble.

"And what is the, assembly of the noble? The assembly in which the bhikkhus(monks) understand as it really is: 'This is suffering'; understand as it really is: 'This is the origin of suffering'; [72] understand as it really is: 'This is the cessation of suffering'; understand as it really is: 'This is the way leading to the cessa tion of suffering' is called the assembly of the noble. 252 "These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the assembly of the noble is foremost."

47
"Bhikkhus(Monks), there are these two kinds of assemblies. What two? The dregs of an assembly and the cream of an assembly. And what is the dregs of an assembly? The assembly in which the bhikkhus enter upon a wrong course on account of desire, hatred, delusion(moha), or fear is called the dregs of an assembly. 283

"And what is the cream of an assembly? The assembly in which the bhikkhus do not enter upon a wrong course on account of desire, hatred, delusion(moha), or fear is called the cream of an assembly. These, bhikkhus,are the two kinds of assemblies. Of these two kinds of assemblies, the cream of an assembly is foremost."

48
"Bhikkhus(Monks), there are these two kinds of assemblies. What two? The assembly trained in vain talk, not in interrogation, and the assembly trained in interrogation, not in vain talk. 284 And what is the assembly trained in vain talk, not in inter rogation? Here, in this kind of assembly, when those discourses spoken by the Tathagata(Buddha) are being recited that are deep, deep in meaning, world-transcending, connected with emptiness, the bhikkhus do not want to listen to them, do not lend an ear to them, or apply their minds to understand them; they do not think those teachings should be studied and learned. But when those discourses are being recited that are mere poetry composed by poets, beautiful in words and phrases, created by outsiders, spoken by disciples, they want to listen to them, lend an ear to them, and apply their minds to understand them; the} r think those teachings should be studied and learned. 285 And having learned those teachings, they do not interrogate each other about them or examine them thoroughly, [73] [ask ing]: 'How is this? What is the meaning of this?' .They do not disclose [to others] what is obscure and elucidate what is unclear, or dispel their perplexity about numerous perplexing points. This is called the assembly trained in vain talk, not in interrogation."

"And what is the assembly trained in interrogation, not in vain talk? Here, in this kind of assembly, when those discourses are being recited that are mere poetry composed by poets, beau tiful in words and phrases, created by outsiders, spoken by dis ciples, the bhikkhus do not want to listen to them, do not lend an ear to them, or apply their minds to understand them; they do not think those teachings should be studied and learned. But when those discourses spoken by the Tathagata(Buddha) are being recited that are deep, deep in meaning, world-transcending, connected with emptiness, the bhikkhus want to listen to them, lend an ear to them, ahd apply their minds to understand them; they think those teachings should be studied and learned. And having learned those teachings, they interrogate each other about them and examine them thoroughly, [asking] : 'How is this? What is the meaning of this?' [They] disclose to [others] what is obscure and elucidate what is unclear, and dispel their perplexity about numerous perplexing points. This is called the assembly trained in interrogation, not in vain talk. These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the assembly trained in interrogation, not in vain talk, is foremost."

49
"Bhikkhus(Monks), there are these two kinds of assemblies. What two? The assembly that values worldly things, not the good Dhamma, and the assembly that values the good Dhamma, not worldly things. 286 And what is the assembly that values worldly tilings, not the good Dhamma? Here, in this kind of assembly the bhikkhus speak one another's praises in the presence of householders clad in white, saying: 'The bhikkhu so-and-so is one liberated in both respects; so-and-so is one liberated by panna(divine knowledge); [74] so-and-so is a body witness; so-and-so is one attained to view; so-and-so is one liberated by faith; so-and-so is a Dhamma fol lower; so-and-so is a faith follower; so-and-so is virtuous and of good character; so-and-so is immoral and of bad character/ 287 They thereby receive gains, which they use while being tied to them, infatuated with them, blindly absorbed in them, not seeing the danger in them, not understanding the escape. This is called the assembly that values worldly things, not the good Dhamma.

"And what is the assembly that values the good Dhamma, not worldly things? Here, in this kind of assembly the bhikkhus do not speak one another's praises in the presence of householders clad in white, saying: 'The bhikkhu so-and-so is one liberated in both respects . . . so-and-so is immoral and of bad character.' They thereby receive gains, which they use without being tied to them, uninfatuated with them, not blindly absorbed in them, seeing the danger in them, understanding the escape. This is called the assembly that values the good Dhamma, not worldly things. These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the assembly that values the good Dhamma, not worldly things, is foremost."

50
"Bhikkhus(Monks), there are these two kinds of assemblies. What two? The unrighteous assembly and the righteous assembly. And what is the unrighteous assembly? Here, in this assem bly disciplinary acts contrary to the Dhamma(path) are enacted and disciplinary acts in accordance with the Dhamma are not enacted; disciplinary acts contrary to the discipline are enacted and disciplinary acts in accordance with the discipline are not enacted. Disciplinary acts contrary to the Dhamma are explained and disciplinary acts in accordance with the Dhamma are not explained; disciplinary acts contrary to the discipline are explained and disciplinary acts in accordance with the discipline are not explained. This, bhikkhus, is called the unrighteous assembly. It is because it is unrighteous that in this assembly disciplinary acts contrary to the Dhamma are enacted . . . [75] ... . and disciplinary acts in accordance with the discipline are not explained. 288

"And what is the righteous assembly? Here, in this assembly disciplinary acts that accord with the Dhamma are enacted and disciplinary acts contrary to the Dhamma are not enacted; dis ciplinary acts that accord with the discipline are enacted and disciplinary acts contrary to the discipline are not enacted. Disciplinary acts that accord with the Dhamma are explained and disciplinary acts contrary to the Dhamma(path) are not explained; disciplinary acts that accord with the discipline are explained and disciplinary acts contrary to the discipline are not explained. This, bhikkhus, is called the righteous assembly. It is because it is righteous that in this assembly disciplinary acts that accord with the Dhamma are enacted . . . and disciplinary acts contrary to the discipline are not explained. These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the righteous assembly is foremost."

51
"Bhikkhus(Monks), there are these two kinds of assemblies. What two? The assembly that acts contrary to the Dhamma(path) and the assem bly that acts in accordance with the Dhamma [as in 2:49] . ..

"These, bhikkhus are the two kinds of assemblies. Of these two kinds of assemblies, the assembly that acts in accordance with the Dhamma is foremost."

52
"Bhikkhus(monks), there are these two kinds of assemblies. What two? The assembly that speaks non-Dhamma(wrong path) and the assembly that speaks Dhamma. And what is the assembly that speaks non-Dhamma(wrong path)? Here, in this kind of assembly the bhikkhus take up a disciplinary issue, 289 one that may accord with the Dhamma or be contrary to the Dhamma. Having taken up the issue, they do not persuade one another and do not allow themselves to be persuaded; they do not deliberate and do not welcome deliberation. Tacking the power of persuasion and the power of deliberation, [76] unwilling to relinquish their opinion, they wrongly grasp that disciplinary issue even more tightly, and adhering to their posi tion, they declare: 'This alone is true; anything else is wrong This is called the assembly that speaks non-Dhamma(wrong path).

"And what is the assembly that speaks Dhamma? Here, in this kind of assembly the bhikkhus take up a disciplinary issue, one that may accord with the Dhamma or be contrary to the Dhamma. Having taken up the issue, they persuade one another and allow themselves to be persuaded; they deliber ate and welcome deliberation. Possessing the power of persua sion and the power of deliberation, willing to relinquish their opinion, they do not wrongly grasp that disciplinary issue even more tightly, nor, adhering to their position, do they declare: 'This alone is true; anything else is wrong' This is called the assembly that speaks Dhamma. These, bhikkhus, are the two. kinds of assemblies. Of these two kinds of assemblies, the assembly that speaks Dhamma is foremost."

53
"Bhikkhus(monks), there are these two people who arise in the world for the welfare of many people, for the happiness of many peo ple, for the good, welfare, and happiness of devas(angels/gods) and humans. What two? The Tathagata(Buddha), the Arahant, the Perfectly Enlight ened One and the wheel -turning monarch. These are the two people who arise in the world for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of devas(angels/gods) and humans." 290

54
"Bhikkhus(Monks), there are these two people arising in the world who are extraordinary humans. [77] What two? The Tathagata(Buddha), the Arahant, the Perfectly Enlightened One and the wheel-turning monarch. These are the two people arising in the world who are extraordinary humans."

55
"Bhikkhus(Monks), there are these two people whose passing away is mourned by many people. What two? The Tathagata(Buddha), the Arahant, the Perfectly Enlightened One and the wheel-turning monarch. These are the two people whose passing away is mourned by many people."

56
"Bhikkhus(Monks), there are these two who are worthy of a stupa. 291 What two? The Tathagata(Buddha), the Arahant, the Perfectly Enlight ened One and the wheelturning monarch. These are the two who are worthy of a stupa."

57
"Bhikkhus(Monks), there are these two enlightened ones. What two? The Tathagata(Buddha), the Arahant, the Perfectly Enlightened One and the paccekabuddha 92 These are the two enlightened ones."

58
"Bhikkhus(Monks), there are these two that are not terrified by a bursting thunderbolt. What two? A bhikkhu whose taints are destroyed and a thoroughbred elephant. These are the two that are not terrified by a bursting thunderbolt' 293

59
"Bhikkhus(Monks), there are these two that are not terrified by a bursting thunderbolt. What two? A bhikkhu whose taints are destroyed and a thoroughbred horse. These are the two that are not terri fied by a bursting thunderbolt.'

60
"Bhikkhus(Monks), there are these two that are not terrified by a bursting thunderbolt. What two? A bhikkhu whose taints are destroyed and a lion, king of the beasts. These are the two that are not ter rified by a bursting thunderbolt."

61
"Bhikkhus(Monks), for two reasons fauns do not utter human speech. 294 What two? [Thinking:] 'May we not speak falsely, and may we not misrepresent another with what is contrary to fact. For these two reasons fauns do not utter human speech." [78]

62
"Bhikkhus(Monks), women die unsatisfied and discontent in two things. What two? Sexual intercourse and giving birth. Women die unsatisfied and discontent in these two things."

63
"Bhikkhus(Monks), I will teach you about co-residency among the bad and about co-residency among the good. Listen and attend closely. I will speak." "Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this:

"And how is there co-residency among the bad, and how do the bad live together? Here, it occurs to an elder bhikkhu: 'An elder [bhikkhu] — or one of middle standing or a junior [bhikkhu] — should not correct me. 295 I should not correct an elder [bhikkhu], or one of middle standing or a junior [bhik khu]. If an elder [bhikkhu] corrects me, he might do so without sympathy, not sympathetically. I would then say "No!" to him and would trouble him, 296 and even seeing [my offense] I would not make amends for it. If [a bhikkhu] of middle standing cor rects me... If a junior [bhikkhu] corrects me, he might do so without sympathy, not sympathetically. I would then say "No!" to him and would trouble him, and even seeing [my offense] I would not make amends for it It occurs, too, to [a bhikkhu] of middle standing ... to a junior [bhikkhu]: 'An elder [bhikkhu] — or one of middle standing or a junior [bhikkhu] — should not correct me. I should not cor rect an elder [bhikkhu]. . . [79] ... and even seeing [my offense] I would not make amends for it' It is in this way that there is co-residency among the bad, and it is in this way that the bad live together."

"And how, bhikkhus, is there co-residency among the good, and how do the good live together? Here, it occurs to an elder bhikkhu: 'An elder [bhikkhu] — and one of middle standing and a junior [bhikkhu] — should correct me. I should correct an elder [bhikkhu], one of middle standing, and a junior [bhikkhu]. If an elder [bhikkhu] corrects me, he might do so sympatheti cally, not without sympathy. I would then say "Good!" to him and would not trouble him, and seeing [my offense] I would make amends for it. If [a bhikkhu] of middle standing speaks to me ... If a junior [bhikkhu] corrects me, he might do so sym pathetically, not without sympathy, I would then say "Good!" to him and would not trouble him, and seeing [my offense] I would make amends for it It occurs, too, to [a bhikkhu] of middle standing ... to a junior [bhikkhu]: 'An elder [bhikkhu]— and one of middle standing and a junior [bhikkhu] — should correct me. I should correct an elder [bhikkhu]. . . and seeing [my offense] I would make amends for it.' It is in this way that there is co-residency among the good, and it is in this way that the good live together."

64
"Bhikkhus(Monks), when, in regard to a disciplinary issue, the exchange of words between both parties, 297 the insolence about views, and the resentment, bitterness, and exasperation [80] are not settled internally, 298 it can be expected that this disciplinary issue will lead to acrimony and animosity for a long time, and the bhik khus will not dwell at ease. Bhikkhus(Monks), when, in regard to a disciplinary issue, the exchange of words between both parties, the insolence about views, and the resentment, bitterness, and exasperation are well settled internally, it can be expected that this disciplinary issue will not lead to acrimony and animosity for a long time, and the bhikkhus will dwell at ease" 299

65
"Bhikkhus(Monks), there are these two kinds of happiness. What two? The happiness of a layperson and the happiness of one who has gone forth[into hermit life]. 300 These are the two kinds of happiness. Of these two kinds of happiness, the happiness of one who has gone forth[into hermit life] is foremost."

66
"Bhikkhus(Monks), there are these, two kinds of happiness. What two? Sensual happiness and the happiness of renunciation. These are the two kinds of happiness. Of these two kinds of happiness, the happiness of renunciation is foremost."

67
"Bhikkhus(Monks), there are these two kinds of happiness. What two? The happiness bound up with acquisitions and the happiness without acquisitions. These are the two kinds of happiness. Of these two kinds of happiness, the happiness without acquisi tions is foremost." 301

68
"Bhikkhus(Monks), there are these two kinds of happiness. What two? [81] The happiness with taints and the happiness without taints. These are the two kinds of happiness. Of these two kinds of happiness, the happiness without taints is foremost."

69
"Bhikkhus(Monks), there are these two kinds of happiness. What two? Worldly happiness and spiritual happiness . 302 These are the two kinds of happiness. Of these two kinds of happiness, spiritual happiness is foremost."

70
"Bhikkhus(Monks), there are these two kinds of happiness. What two? Noble happiness and ignoble happiness. These are the two kinds of happiness. Of these two kinds of happiness, noble happiness is foremost."

71
"Bhikkhus(Monks), there are these two kinds of happiness. What two? Bodily happiness and mental happiness. These are the two kinds of happiness. Of these two kinds of happiness, mental happiness is foremost."

72
"Bhikkhus(Monks), there are these two kinds of happiness. What two? The happiness accompanied by bliss(piti) and the happiness without bliss(piti). These are the two kinds of happiness. Of these two kinds of happiness, the happiness without bliss(piti) is foremost ." 303

73
"Bhikkhus(Monks), there are these two kinds of happiness. What two? Pleasurable happiness and the happiness of indifference(withdrawing within/upekkha). These are the two kinds of happiness. Of these two kinds of happiness, the happiness of indifference(withdrawing within/upekkha) is foremost ." 304

74
"Bhikkhus(monks), there are these two kinds of happiness. What two? The happiness of samadhi(self absorption/trance) and the happiness with out samadhi(self absorption/trance). These are the two kinds of happiness. Of these two kinds of happiness,, the happiness of samadhi(self absorption/trance) is foremost."

75
"Bhikkhus(Monks), there are these two kinds of happiness. What two? The happiness based on the presence of bliss(piti) and the happiness based on the absence of bliss(piti). [82] These are the two kinds of happiness. Of these two kinds of happiness, the happiness based on the absence of bliss(piti) is foremost" 305

76
"Bhikkhus(Monks), there are these two kinds of happiness. What two? The happiness based on (material)pleasure and the happiness based on indifference(withdrawing within/upekkha). These are the two kinds of happiness. Of these two kinds of happiness, the happiness based on indifference(withdrawing within/upekkha) is foremost"

77
"Bhikkhus(Monks), there are these two kinds of happiness. What two? The happiness based on form(body) and the happiness based on the formless. These are the two kinds of happiness. Of these two kinds of happiness, the happiness based on the formless is foremost" 306

78
"Bhikkhus(Monks), bad harmful(akusala) qualities(Dhamma)(Dhamma) arise with a basis, not without a basis. With the abandoning of this basis, these bad harmful(akusala) qualities(Dhamma)(Dhamma) do not occur." 307

79
"Bhikkhus(Monks), bad harmful(akusala) qualities(Dhamma)(Dhamma) arise through a source, not without a source. With the abandoning of this source, these bad harmful(akusala) qualities(Dhamma)(Dhamma) do not occur."

80
"Bhikkhus(Monks), bad harmful(akusala) qualities(Dhamma)(Dhamma) arise through a cause, not without a cause. With the abandoning of this cause/these bad harmful(akusala) qualities(Dhamma) do not occur."

81
"Bhikkhus(monks), bad harmful(akusala) qualities(Dhamma)(Dhamma) arise through causal activities, not without causal activities. With the abandoning of these causal activities, these bad harmful(akusala) qualities(Dhamma) do not occur." 308

82
"Bhikkhus(Monks), bad harmful(akusala) qualities(Dhamma)(Dhamma) arise with a condition, not without a condition. With the abandoning of this condition, these bad harmful(akusala) qualities(Dhamma) do not occur." [83]

83
"Bhikkhus(Monks), bad harmful(akusala) qualities(Dhamma)(Dhamma) arise along with form, not without form. With the abandoning of this form, these bad harmful(akusala) qualities(Dhamma) do not occur."

84
"Bhikkhus(Monks), bad harmful(akusala) qualities(Dhamma)(Dhamma) arise along with sensation(vedana), not without sensation(vedana). With the abandoning of the sensation(vedana), these bad harmful(akusala) qualities(Dhamma) do not occur."

85
"Bhikkhus(Monks), bad harmful(akusala) qualities(Dhamma)(Dhamma) arise along with perception(sanna/sangya), not without perception(sanna/sangya). With the abandoning of this perception(sanna/sangya), these bad harmful(akusala) qualities(Dhamma) do not occur."

86
"Bhikkhus(monks), bad harmful(akusala) qualities(Dhamma)(Dhamma) arise along with con sciousness, not without consciousness. With the abandoning of this consciousness, these bad harmful(akusala) qualities(Dhamma) do not occur." •

87
"Bhikkhus(Monks), bad harmful(akusala) qualities(Dhamma)(Dhamma) arise based on the conditioned, not without a basis in the conditioned. With the aban doning of the conditioned, these bad harmful(akusala) qualities(Dhamma) do not occur."

88
"Bhikkhus(Monks), there are these two Dhamma. What two? Liberation of mind and liberation by panna(divine knowledge). These are the two Dhamma." 309

89 - 98
"Bhikkhus(Monks), there are these two Dhamma. What two? (89) Exertion and non-distraction . . . (90) Mind(Naam) and form(body) . . . (91) True knowledge and liberation . . . (92) The view of existence(bhavo/cause for rebirth) and the view of extermination . . . (93) Moral shamelessness and moral recklessness . . . (94) Moral shame and moral dread . . . (95) Being difficult to correct and bad friendship . . . (96) Being easy to correct and good friendship . . . (97) Skillfulness in the elements and skillfulness in attention. . . [84] (98) Skillfulness in regard to offenses and skillfulness in rehabilitation from offenses. These are the two Dhamma."

99
"Bhikkhus(Monks), there are these two kinds of unwise. What two? One who takes responsibility for what does not befall him and one who does not take responsibility for what befalls him. These are the two kinds of unwise."

100
"Bhikkhus(Monks), there are these two kinds of wise people. What two? One who takes responsibility for what befalls him and one who does not take responsibility for what does not befall him: 310 These are the two kinds of wise people."

101
"Bhikkhus(monks), there are these two kinds of unwise. What two? One who perceives what is unallowable as allowable and one who perceives what is allowable as unallowable. 3 ” These are the two kinds of unwise."

102
"Bhikkhus(Monks), there are these two kinds of wise people. What two? One who perceives what is unallowable as unallowable and one who perceives what is allowable as allowable. These are the two kinds of wise people."

103
"Bhikkhus(Monks), there are these two kinds of unwise. What two? One who perceives what is not an offense as an offense and one who perceives what is an offense as no offense. These are the two kinds of unwise,"

104
"Bhikkhus(Monks), there are these two kinds of wise people. What two? One who perceives what is not an offense as no offense and one who perceives what is an offense as an offense. These are the two kinds of wise people." [85]

105
"Bhikkhus(Monks), there are these two kinds of unwise. What two? One who perceives what is non-Dhamma(wrong path) as Dhamma and one who perceives what is Dhamma as non-Dhamma(wrong path). These are the two kinds of unwise."

106
"Bhikkhus(Monks), there are these two kinds of wise people. What two? One who perceives what is non-Dhamma(wrong path) as non-Dhamma(wrong path) and one who perceives what is Dhamma as Dhamma ..These are the two kinds of wise people." '

107
"Bhikkhus(Monks), there are these two kinds of unwise. What two? One who perceives what is non-discipline as discipline and one who perceives what is discipline as nondiscipline. These are the two kinds of unwise."

108
"Bhikkhus(Monks), there are these two kinds of wise people. What two? One who perceives what is non-discipline as non-discipline and one who perceives what is discipline as discipline. These are the two kinds of wise people."

109
"Bhikkhus(Monks), the taints increase for two [kinds of persons]. What two? One who feels remorse about a matter over which one need not feel remorse and one who does not feel remorse about a matter over which one should feel remorse. The taints increase for these two [kinds of persons]."

110
"Bhikkhus(Monks), the taints do not increase for two [kinds of persons]. What two? One who does not feel remorse for a matter over which one need not feel remorse and one who feels remorse for a matter over which one should feel remorse. The taints do not increase for these two [kinds of persons]."

111
"Bhikkhus(Monks), the taints increase for two [kinds of persons]. What two? One who perceives what is unallowable as allowable and one who perceives what is allowable as unallowable. The taints increase for these two [kinds of persons]."

112
"Bhikkhus(Monks), the taints do not increase for two [kinds of persons]. What two? One who perceives what is unallowable as unallow able and one who perceives 'what is allowable as allowable. The taints do not increase for these two [kinds of persons]/'

113
"Bhikkhus(Monks), the taints increase for two [kinds of persons]. What two? [86] One who perceives what is not an offense as an offense and one who perceives what is an offense as no offense. 312 The taints increase for these two [kinds of persons]."

114
"Bhikkhus(Monks), the taints do not increase for two [kinds of per sons]. What two? One who perceives what is not an offense as no offense and one who perceives what is an offense as an offense. 313 The taints do not increase for these two [kinds of persons]."

115
"Bhikkhus(Monks), the taints increase for two [kinds of persons]. What two? One who perceives what is non-Dhamma(wrong path) as Dhamma and one who perceives what is Dhamma as non-Dhamma(wrong path). The taints increase for these two [kinds of persons]/'

116
"Bhikkhus(monks), the taints do not increase for two [kinds of per sons]. What two? One who perceives what is non-Dhamma(wrong path) as non-Dhamma(wrong path) and one who perceives what is Dhamma as Dhamma. 314 The taints do not increase for these two [kinds of persons]. 77

117
"Bhikkhus(Monks), the taints increase for two [kinds of persons]. What two? One who perceives what is non-discipline as discipline and one who perceives what is discipline as non-discipline. The taints increase for these two [kinds of persons]."

118
"Bhikkhus(Monks), the taints do not increase for two [kinds of per sons]. What two? One who perceives what is non-discipline as non-discipline and one who perceives what is discipline as discipline. The taints do not increase for these two [kinds of persons]."

119
"Bhikkhus(Monks), these two desires are hard to abandon. What two? The desire for gain and the desire for life. These two desires are hard to abandon." 315 [87]

120
'''

"Bhikkhus(Monks), these two kinds of persons are rare in the world. What two? One who takes the initiative in helping others and one who is grateful and thankful. These two kinds of persons are rare in the world."

121
"Bhikkhus(Monks), these two kinds of persons are rare in the world. What two? One who is satisfied and one who provides satisfac tion. These two kinds of persons are rare in the world."

122
"Bhikkhus(Monks), these two kinds of persons are hard to satisfy. What two? One who amasses what he gains and one who squan ders what he gains. 316 These two kinds of persons are hard to satisfy."

123
"Bhikkhus(Monks), these two kinds of persons are easy to satisfy. What two? One who does not amass what he gains and one who does not squander what he gains. These two kinds of persons are easy to satisfy."

124
"Bhikkhus(Monks), there are these two conditions for the arising of liking(Raga). What two? The mark of the attractive and careless atten tion. These are the two conditions for the arising of liking." 317

125
"Bhikkhus(Monks), there are these two conditions for the arising of disliking(Dosa/Sans. Dvesha). What two? The mark of the repulsive and careless atten tion. These are the two conditions for the arising of disliking."

126
"Bhikkhus(Monks), there are these two conditions for the arising of wrong view. What two? The utterance of another [person] and careless attention. These are the two conditions for the arising of wrong view."

127
"Bhikkhus(Monks), there are these two conditions for the arising of right view. What two? Tire utterance of another [person] and careful attention. These are the two conditions for the arising of right view."

128
"Bhikkhus(Monks), there are these two kinds of offenses. What two? [88] A light offense anda grave offense. These are the two kinds of offenses." 318

129
"Bhikkhus(Monks), there are these two kinds of offenses. What two? A coarse offense and an offense that is not coarse. These are the two kinds of offenses."

130
"Bhikkhus(Monks), there are these two kinds of offenses. What two? A remediable offense and an irremediable offense. These are the two kinds of offenses."

131
"Bhikkhus(Monks), a bhikkhu endowed with faith, rightly aspir ing, should aspire thus: 'May I become like Sariputta and Moggallana!' This is the standard and criterion 319 for my bhik khu disciples, that is, Sariputta and Moggallana."

132
"Bhikkhus(Monks), a Bhikkhuni(nun)endowed with faith, rightly aspir ing, should, aspire thus: 'May I become like the Bhikkhunis(Nuns) Khema and Uppalavana!' This is the standard and criterion for my Bhikkhuni(nun)disciples, that is, the Bhikkhunis(Nuns) Khema and Uppalavana." 320

133
"Bhikkhus(Monks), a male lay follower(upasako) endowed with faith, rightly aspiring, should aspire thus: 'May I become like Citta the house holder and Hatthaka of Alavi!' This is the standard and criterion for my male lay disciples, that is, Citta the householder and Hatthaka of Alavi." 321

134
"Bhikkhus(monks), a female lay follower endowed with faith, rightly aspiring, should aspire thus: 'May I become like the female lay followers Khujjuttara and Velukantaki Nandamata' [89] This is the standard and criterion for my female lay disciples, that is, the female lay followers Khujjuttara and Velukantaki Nandamata."

135 [323]
"Bhikkhus(Monks), possessing two qualities, the unwise, incompe tent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit. What two? Without investigating and scrutinizing, he speaks praise of one who deserves dispraise. Without investigating and scrutinizing, he speaks dispraise of one who deserves praise. Possessing these two qualities, the unwise, incompetent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit.

"Bhikkhus(Monks), possessing two qualities, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit. What two? Having investigated and scrutinized, he speaks dispraise of one who deserves dispraise. Having inves tigated and scrutinized, he speaks praise of one who deserves praise. Possessing these two qualities, the wise, competent, good person preserves, himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he gener ates much merit."

136 [324]
"Bhikkhus possessing two qualities, the unwise, incompetent, bad person maintains himself in a maimed and injured condi tion; he is blameworthy and subject to reproach by the wise; and he generates much demerit. What two? Without investi gating and scrutinizing, he believes a matter that merits suspi cion. Without investigating and scrutinizing, he is suspicious about a matter that merits belief. Possessing these two quali ties, the unwise, incompetent, bad person maintains himself in a maimed.and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit. [90]

"Bhikkhus(monks), possessing two qualities, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit. What two? Having investigated and scrutinized, he is suspicious about a matter that merits suspicion. Having investigated and scrutinized, he believes a matter that merits belief. Possessing these two qualities, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he gener ates much merit."

137
"Bhikkhus(Monks), behaving wrongly toward two persons, the unwise, incompetent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and. he generates much demerit. What two? His mother and his father. Behaving wrongly toward these two per sons, the unwise, incompetent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit.

"Bhikkhus(Monks), behaving rightly toward two persons, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach among the wise; and he generates much merit. What two? His mother and his father. Behaving rightly toward these two persons, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit."

138
"Bhikkhus(Monks), behaving wrongly toward two persons, the unwise, incompetent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit. What two? The Tathagata(Buddha) and a disciple of the Tathagata(Buddha). 325 Behaving wrongly toward these two persons, the unwise, incompetent, bad. per son maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit." [91]

"Bhikkhus(Monks), behaving rightly .toward two persons, the wise, competent, good person preserves himself unharmed and unin jured; he is blameless and beyond reproach among the wise; and he generates much merit. What two? The Tathagata(Buddha) and a disciple of the Tathagata(Buddha). Behaving rightly toward these two persons, the wise, competent, good person preserves himself unrnaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit."

139
"Bhikkhus(Monks), there are these two Dhamma. What two? Cleansing one's own mind and one does not cling to anything in the world. 326 These are the two Dhamma."

140
"Bhikkhus(Monks), there are these two Dhamma. What two? Anger and hostility. These are the two Dhamma "

141
"Bhikkhus(Monks), there are these two Dhamma. What two? The removal of anger and the removal of hostility. These are the two Dhamma."

142
""Bhikkhus(Monks), there are these two kinds of gifts. What two? The gift of material goods and the gift of the Dhamma(divine). These are the two kinds of gifts. Of these two kinds of gifts, the gift of the Dhamma is foremost."

143
"Bhikkhus(Monks), there are these two kinds of offerings. What two? The offering of material goods and the offering of the Dhamma. These are the two kinds of offerings. Of these two kinds of offer ings, the offering of the Dhamma is foremost."" [92]

144
""Bhikkhus-, there are these two kinds of generosity. What two? Generosity with material goods and generosity with the Dhamma. These are the two kinds of generosity. Of these two kinds of generosity, generosity with the Dhamma is foremost.'"

145
"Bhikkhus(Monks), there are these two kinds of relinquishment. What two? The relinquishment of material goods and relinquishment [by giving] the Dhamma. These are the two kinds of relinquish ment. Of these two kinds of relinquishment, relinquishment [by giving] the Dhamma(path) is foremost."

146
"Bhikkhus(Monks), there are these two kinds of wealth. What two? Material wealth and the wealth of the Dhamma. These are the two kinds of wealth. Of these two kinds of wealth, the wealth of the Dhamma(rightousness) is foremost."

147
"Bhikkhus(Monks), there are these two kinds of enjoyment. What two? The enjoyment of material goods and the enjoyment of the Dhamma. These are the two kinds of enjoymentOf these two kinds of enjoyment, the enjoyment of the Dhamma is foremost."

148
"Bhikkhus(Monks), there are these two kinds of sharing. What two? Sharing material goods and sharing the Dhamma. These are the two kinds of sharing. Of these two kinds of sharing, sharing the Dhamma is foremost."

149
"Bhikkhus(Monks), there are these two ways of sustaining a favorable relationship. 327 What two? Sustaining a favorable relationship with material goods and doing so with the Dhamma. These are the two ways of sustaining a favorable relationship. Of these two ways, sustaining a favorable relationship with the Dhamma is foremost."

150
"Bhikkhus(Monks), there are these two kinds of assistance. What two? Assistance with material goods and assistance with the Dhamma(divine path). These are the two kinds of assistance. Of these two kinds of assistance, assistance with the Dhamma(divine path) is foremost."

151
"Bhikkhus(Monks), there are these two kinds of compassion. 328 What two? Compassion shown with material goods and compassion shown with the Dhamma(divine). These are the two kinds of compas sion. Of these two kinds of compassion, compassion shown with the Dhamma(divine) is foremost. " [93]

152'''
"Bhikkhus(monks), there are these two kinds of munificence. 329 What two? Munificence with material goods and munificence with the Dhamma(divine). These are the two kinds of munificence. Of these two kinds of munificence, munificence with the Dhamma is foremost."

153
"Bhikkhus(Monks), there are these two kinds of hospitality. What two? Hospitality with material goods and hospitality with the Dhamma. These are the two kinds of hospitality. Of these two kinds of hospitality, hospitality with the Dhamma is foremost."

154
"Bhikkhus(Monks), there are these two kinds of search. What two? The search for material goods and the search for the Dhamma. These are the two kinds of search. Of these two kinds of search, the search for the Dhamma is foremost."

155
"Bhikkhus(Monks), there are these two kinds of quests. What two? The quest for material goods and the quest for the Dhamma. These are the two kinds of quest: Of these two kinds of quest, the quest for the Dhamma is foremost."

156
"Bhikkhus(Monks), there are these two kinds of seeking. What two? Seeking for material goods and seeking for the Dhamma. These are the two kinds of seeking. Of these two kinds of seeking, seeking for the Dhamma is foremost."

157
"Bhikkhus(Monks), there are these two kinds of veneration. What two? Veneration with material goods and veneration with the Dhamma. These are the two kinds of veneration. Of these two kinds of veneration, veneration with the Dhamma is foremost."

158
"Bhikkhus(Monks), there are these two kinds of gifts to present to a guest. 330 What two? The gift of material goods and the gift of the Dhamma. These are the two kinds of gifts to present to a guest. Of these two kinds of gifts to present to a guest, the gift of the Dhamma is foremost."

159
"Bhikkhus(Monks), there are these two kinds of success. What two? Success relating to material goods and success relating to the Dhamma. These are the two kinds of success. Of these two kinds of success; success relating to the Dhamma(path) is foremost." [94]

160
"Bhikkhus(Monks), there are these two kinds of growth. What two? Growth in material goods and growth in the Dhamma. These are the two kinds of growth. Of these two kinds of growth, growth in the Dhamma is foremost."

161
"Bhikkhus(Monks), there are these two kinds of gems. What two? A material gem and the gem of the Dhamma. These are the two kinds of gems. Of these two kinds of gems, the gem of the Dhamma is foremost."

162
"Bhikkhus; there are these two kinds of accumulation. What two? The accumulation of material goods and the accumula tion of the Dhamma. These are the two kinds of accumulation. Of these two kinds of accumulation, the accumulation of the Dhamma is foremost."

163
"Bhikkhus(Monks), there are these two kinds of expansion. What two? Expansion in material goods and expansion in the Dhamma. These are the two kinds of expansion. Of these two kinds of expansion, expansion in the Dhamma is foremost."

164
"Bhikkhus(Monks), there are these two qualities. What two? Skillfulness in [entering] a meditative attainment and skillfulness in emerging from a meditative attainment. These are the two qualities." 531

165-180
"Bhikkhus(Monks), there are these two qualities. What two? (165) Rec titude and gentleness ... (166) Patience and mildness ... (167) Softness of speech and hospitality ... (168) Harmlessness and purity ... (169) Not guarding the doors of the sense faculties and immoderation in eating . . . (170) Guarding the doors of the sense faculties and moderation in eating . . . (171) The power of reflection and the power of development. . .(172) The power of mindfulness(meditation/sati) and the power of samadhi(self absorption/trance)... [95]... (173) equanimity(samatha) and insight(meditation/vipassana) ... (174) Failure in virtuous behavior and failure(vipatti) in view... (175) accomplishment(sampada) of virtuous behavior and accomplishment(sampada) of view . . . (176) Purity of virtuous behav ior and purity of view ... (177) Purity of view and striving in accordance with one's view . . . (178) Non-contentment in regard to beneficial(kusala) qualities(Dhamma) and indefatigability in striving. . . (179)Muddle-mindedness and lack of complete comprehension(sampajanna). . . (180)mindfulness(meditation/sati) and complete comprehension(sampajanna). These are the two qualities."

181 185 [332]
"Bhikkhus(Monks), there are these two qualities. What two? (181) Anger and hostility . . (182) Denigration and insolence . . . (183) Envy and miserliness . . . (184) Deceitfulness and craftiness . . . (185) Moral shamelessness and moral recklessness. These are the two qualities."

186 -190
"Bhikkhus(Monks), there are these two qualities. What two? (186) Non-anger and non-hostility . . . (187) Non-denigration and non-insolence . . . (188) Non-envy and non-miserliness . . . (189) Non-deceitfulness and non-craftiness . . . (190) Moral shame and moral dread. These are the two qualities."

191 - 200
"Bhikkhus(Monks), possessing two qualities, one dwells in suffering. What two? Anger and hostility. . . Denigration and insolence. . .  Envy and miserliness . . .  Deceitfulness and craftiness . . .  Moral shamelessness and moral reck lessness.  Possessing these two qualities, one dwells in suffering."

"Bhikkhus(Monks), possessing two qualities, one dwells happily. What two? Non-anger and non-hostility ...  Non denigration and non insolence ...  Non-envy and non miserliness . . .  Non-deceitfulness and non-craftiness . . .  Moral shame and moral dread. Possessing these two qualities, one dwells happily."

"Bhikkhus(monks), these two qualities lead to the decline of a bhikkhu who is a trainee. What two? Anger and hostility ... Denigration and insolence . . .  Envy and miserliness . . .  Deceitfulness and craftiness . . .  Moral shamelessness and moral recklessness. These two qualities lead to the decline of a bhikkhu who is a trainee."

"Bhikkhus(Monks), these two qualities lead to the non-decline of a bhikkhu(monk) who ; is a trainee. What two? Non-anger and non hostility . . .  Non-denigration and non-insolence . . .  Non-envy and non-miserliness . . .  Non-deceitfulness and non-craftiness ...  Moral shame and moral dread. These two qualities lead to the non-decline of a bhikkhu who is a trainee."

"Bhikkhus(Monks), possessing two qualities, one is deposited in hell as if brought there. What two? Anger and hostility ...  Denigration and insolence Envy and miserliness . . . Deceitfulness and craftiness . . . Moral shamelessness and moral recklessness. Possessing these two qualities, one is depos ited in hell as if brought there."

"Bhikkhus(Monks), possessing two qualities, one is deposited in heaven as if brought there. What two? Non-anger and non hostility. . . Non-denigration and non-insolence . . . Non-envy and non-miserliness.. . Non-deceitfulness and non-craftiness . . . Moral shame and moral dread. Possess ing these two qualities, one is deposited in heaven as if brought there."

"Bhikkhus(monks), possessing two qualities, with the breakup of the body, after death, someone here is reborn in the plane of mis ery, in a bad destination, in the lower world, in hell. What two? Anger and hostility ... Denigration and inso lence . . . Envy and -miserliness . . . Deceitfulness and craftiness . . . Moral shamelessness and moral recklessness. Possessing these two qualities, with the breakup of the body, after death, someone here is reborn in the plane of misery, in a bad destination, in the lower world, in hell."

"Bhikkhus(Monks), possessing two qualities, with the breakup of the body, after death, someone here is reborn in a good destina tion, in a heavenly world. What two? Non-anger and non hostility . . . Non-denigration and non-insolence . . .  Non-envy and non-miserliness . . . Non-deceitfulness and non-craftiness . . .  Moral shame and moral dread. Possess ing these two qualities, with the breakup of the body, after death, someone here is reborn in a good destination, in a heav enly world."

"Bhikkhus(Monks), there are these two harmful(akusala) qualities(Dhamma). What two? Anger and hostility ... Denigration and inso lence . . . Envy and miserliness . . . Deceitfulness and craftiness . . . Moral shamelessness and moral recklessness. These are the two harmful(akusala) qualities(Dhamma)."

"Bhikkhus(Monks), there are these two beneficial(kusala) qualities(Dhamma). What two? Non-anger and non-hostility . . . Non-denigration and non-insolence ...  Non-envy and non-miserliness ...  Non-deceitfulness and non-craftiness . . .  Moral shame and moral dread. These are the two beneficial(kusala) qualities(Dhamma)."

"Bhikkhus(Monks), there are these two blameworthy qualities. What two? Anger and hostility ...  Denigration and inso lence . . .  Envy and miserliness . . . Deceitfulness and craftiness . . .  Moral shamelessness and moral recklessness. These are the two blameworthy qualities."

"Bhikkhus(Monks), there are these two blameless qualities. What two? Nonanger and non-hostility. . .  Non-denigration and non-insolence . . .  Non-envy and non-miserliness . . .  Non-deceitfulness and non-craftiness . . .  Moral shame and moral dread. These are the two blameless qualities."

"Bhikkhus(Monks), there are these two qualities that have suffering as their outcome. What two? Anger and hostility. . . Denigration and insolence . . . Envy and miserliness . . .  Deceitfulness and craftiness . . . Moral shamelessness and moral recklessness. These are the two qualities that have suf fering as their outcome."

"Bhikkhus., there are these two qualities that have happi ness as their outcome. What two? Non-anger and non hostility . . . Non-denigration and non-insolence . . .  Non-envy and non-miserliness . . .  Non-deceitfulness and non-craftiness . . . Moral shame and moral dread. These are the two qualities that have happiness as their outcome."

"Bhikkhus(Monks), there are these two qualities that result in suffer ing. What two? Anger and hostility . . . Denigration and insolence . . . Envy and miserliness . . . Deceitful ness and craftiness ... Moral shamelessness and moral recklessness. These are the two qualities that result in suffer ing."

"Bhikkhus(Monks), there are these two qualities that result in happi ness. What two? Non-anger and non-hostility ...  Non-denigration and non-insolence . . .  Non -envy and non miserliness . . .  Non-deceitfulness and non-craftiness . . . Moral shame and moral dread. These are the two qualities that result in happiness."

"Bhikkhus(Monks), there are these two afflictive qualities. What two? Anger and hostility ...  Denigration and inso lence ... Envy and miserliness ...  Deceilfulness and craftiness . . .  Moral shamelessness and moral recklessness. These are the two afflictive qualities."

"Bhikkhus(Monks), there are these two non-afflictive qualities. What two? Non-anger and non-hostility... Non denigration and non-insolence . . .  Non-envy and non miserliness . . .  Non-deceitfulness and non-craftiness ; . . Moral shame and moral dread. These are the two non afflictive qualities."

201
"Bhikkhus(Monks), it is for these two reasons that the Tathagata(Buddha) has prescribed the training rules for his disciples. What two? For the well-being of the Sangha and for the ease of the Sangha . . . For keeping recalcitrant persons in check and so that well-behaved bhikkhus can dwell at ease . . . For the restraint of taints pertain ing to this present life. and for the dispelling of taints pertaining to future lives . . . For the restraint of enmities pertaining to this present life and for the dispelling of enmities pertaining to future lives. . .For the restraint of faults pertaining to this present life and for the dispelling of faults pertaining to future lives . . . For the restraint of perils pertaining to this present life and for the dispelling of perils pertaining to future lives . . . For the restraint of harmful(akusala) qualities(Dhamma) pertaining to this present life and for the dispelling of harmful qualities pertaining to future lives. . . Out of compassion for laypeople and to stop the faction of those with evil desires. . . So that those without confidence might gain confidence and for increasing [the confidence] of those with confidence. . . For the continuation of the good Dhamma and for promoting the discipline. It is for these two reasons that the Tathagata(Buddha) has prescribed the training rules for his disciples. "

202 — 230
"Bhikkhus(Monks), it is for these two reasons that the Tathagata(Buddha) (202) has prescribed the Patimokkha for his disciples. . . [this sutta and those to follow should be elaborated as above] . . 337

(203) . . has prescribed the recitation of the Patimokkha

(204) ". . . has prescribed the suspension or the Patimokkha ..."

(205) . .has prescribed the invitation ceremony. . ."

(206) ...has prescribed the suspension of the invitation ceremony..."

(207) ". . . has prescribed the legal act of censure . ."

(208) ". . . has prescribed the legal act of [placing under] dependence..."

(209) ". .has prescribed the legal act of banishment . . ."

(210) ".. has prescribed the legal act of reconciliation . . ." '

(211) ". . . has prescribed the legal act of suspension . . ."

(212) ". . has prescribed the imposition of probation. . ."

(213) ". . .has prescribed sending back to the beginning . . ."

(214) ". . has prescribed the imposition of penance . ,

(215) ".. has prescribed rehabilitation ..."

(216) ". . has prescribed reinstatement. . ."

(217) "... has prescribed removal ..."

(218) ". . has prescribed full ordination ..."

(219) ". . has prescribed a legal act that consists in a motion. . ."

(220) ". . has prescribed a legal act that includes a motion as the second [factor] ..."

(221) ". .has prescribed a legal act that includes a motion as the fourth [factor] . . ."

(222) ". . . has prescribed [a training rule] when none had been

prescribed before. . .".

(223) ". . .has added an amendment [to a training rule already] prescribed..."

(224) "... has prescribed removal by presence ..."

(225) ". . . has prescribed removal on account of recollection . . ."

(226) "...has prescribed removal on account of [past] insanity..."

(227) "...has prescribed the acknowledgment [of an offense]..."

(228) ". . .has prescribed [the opinion of] the majority. . ."

(229) ". .. has prescribed [the pronouncement of] aggravated misconduct..."

(230) "...has prescribed covering over with grass. What two? For the well-being of the Sangha and for the ease of the Sangha . . .For the continuation of the good Dhamma and for promoting the discipline. It is for these two reasons that the Tathagata(Buddha) has prescribed the covering over with grass."

231
"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), two things are to be developed. What two? equanimity(Samatha meditation) and insight(meditation/vipassana). For direct knowledge(abhinna) of lust(raag), these two things are to be developed."

232-246
"Bhikkhus(Monks), for full understanding of lust(raag) . . . for the utter destruc tion of lust(raag) . . . for the abandoning of lust(raag). . . for the destruction of lust(raag)... for the vanishing of lust(raag)... for the fading a Way of lust(raag) ' . . for the cessation of lust(raag) . . . for the giving up of lust(raag) . . . for the relinquishment of lust(raag), these two things are to be developed. What two? equanimity(Samatha meditation) and insight(meditation/vipassana). For the relinquishment of lust(raag), these two things are to be developed. Bhikkhus(Monks), for direct knowledge(abhinna) . . . for full understanding . . . for the utter destruction ... for the abandoning ... for the destruc tion . . . for the vanishing . . . for the fading away . . . for the cessa tion . . . for the giving up . . . for the relinquishment of hatred ... of delusion(moha) ... of anger . . of hostility ... of denigration. . . of inso lence ... of envy ... of miserliness ... of deceitfulness. . . of craftiness. . of obstinacy ... of vehemence ... of conceit ... of arrogance ... of intoxication. . . of slothfulness, these two things are to be developed. What two? equanimity(Samatha meditation) and insight(meditation/vipassana). For the relinquishment of slothfulness, these two things are to be developed."

The Book of the Twos is finished.