Ðêm dài cho kẻ thức, đường dài cho kẻ mệt, luân hồi dài, kẻ ngu, không biết chơn diệu pháp.Kinh Pháp cú (Kệ số 60)
"Nó mắng tôi, đánh tôi, Nó thắng tôi, cướp tôi." Ai ôm hiềm hận ấy, hận thù không thể nguôi.Kinh Pháp cú (Kệ số 3)
Nay vui, đời sau vui, làm phước, hai đời vui.Kinh Pháp Cú (Kệ số 16)
Ý dẫn đầu các pháp, ý làm chủ, ý tạo; nếu với ý ô nhiễm, nói lên hay hành động, khổ não bước theo sau, như xe, chân vật kéo.Kinh Pháp Cú (Kệ số 1)
Khi ăn uống nên xem như dùng thuốc để trị bệnh, dù ngon dù dở cũng chỉ dùng đúng mức, đưa vào thân thể chỉ để khỏi đói khát mà thôi.Kinh Lời dạy cuối cùng
Không nên nhìn lỗi người, người làm hay không làm.Nên nhìn tự chính mình, có làm hay không làm.Kinh Pháp cú (Kệ số 50)
Kẻ hung dữ hại người cũng như ngửa mặt lên trời mà phun nước bọt. Nước bọt ấy chẳng lên đến trời, lại rơi xuống chính mình.Kinh Bốn mươi hai chương
Lấy sự nghe biết nhiều, luyến mến nơi đạo, ắt khó mà hiểu đạo. Bền chí phụng sự theo đạo thì mới hiểu thấu đạo rất sâu rộng.Kinh Bốn mươi hai chương
Ví như người mù sờ voi, tuy họ mô tả đúng thật như chỗ sờ biết, nhưng ta thật không thể nhờ đó mà biết rõ hình thể con voi.Kinh Đại Bát Niết-bàn
Của cải và sắc dục đến mà người chẳng chịu buông bỏ, cũng tỷ như lưỡi dao có dính chút mật, chẳng đủ thành bữa ăn ngon, trẻ con liếm vào phải chịu cái họa đứt lưỡi.Kinh Bốn mươi hai chương
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Kinh Tăng Chi Bộ (Anguttara Nikāya) »» Phẩm 06 đến phẩm 17
Anguttara Nikāya
Dịch giả: Bhikkhu Boddhi Kính mong quý độc giả xem kinh cùng góp sức hoàn thiện bằng cách gửi email về admin@rongmotamhon.net để báo cho chúng tôi biết những chỗ còn có lỗi.
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VI. People
“Bhikkhus, there are these 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 and humans. What two? The Tathāgata, the Arahant, the Perfectly Enlightened 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 and humans.”290
53 (2)
“Bhikkhus, there are these two people arising in the world who are extraordinary humans. [77] What two? The Tathāgata, the Arahant, the Perfectly Enlightened One and the wheel-turning monarch. These are the two people arising in the world who are extraordinary humans.”
54 (3)
“Bhikkhus, there are these two people whose passing away is mourned by many people. What two? The Tathāgata, the Arahant, the Perfectly Enlightened One and the wheel-turning monarch. These are the two people whose passing away is mourned by many people.”
55 (4)
“Bhikkhus, there are these two who are worthy of a stupa.291 What two? The Tathāgata, the Arahant, the Perfectly Enlightened One and the wheel-turning monarch. These are the two who are worthy of a stupa.”
56 (5)
“Bhikkhus, there are these two enlightened ones. What two? The Tathāgata, the Arahant, the Perfectly Enlightened One and the paccekabuddha.292 These are the two enlightened ones.”
57 (6)
“Bhikkhus, 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
58 (7)
“Bhikkhus, 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 terrified by a bursting thunderbolt.”
59 (8)
“Bhikkhus, 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 terrified by a bursting thunderbolt.”
60 (9)
“Bhikkhus, 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]
61 (10)
“Bhikkhus, women die unsatisfied and discontent in two things. What two? Sexual intercourse and giving birth. Women die unsatisfied and discontent in these two things.”
62 (11)
“Bhikkhus, 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 Blessed One 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 [bhikkhu]. 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 corrects 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 correct 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 sympathetically, 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 sympathetically, 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.”
63 (12)
“Bhikkhus, 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 bhikkhus will not dwell at ease.
“Bhikkhus, 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
64 (1)
VII. Happiness
“Bhikkhus, there are these two kinds of happiness. What two? The happiness of a layperson and the happiness of one who has gone forth [into homelessness].300 These are the two kinds of happiness. Of these two kinds of happiness, the happiness of one who has gone forth is foremost.”
65 (2)
“Bhikkhus, 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.”
66 (3)
“Bhikkhus, 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 acquisitions is foremost.”301
67 (4)
“Bhikkhus, 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.”
68 (5)
“Bhikkhus, 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.”
69 (6)
“Bhikkhus, 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.”
70 (7)
“Bhikkhus, 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.”
71 (8)
“Bhikkhus, there are these two kinds of happiness. What two? The happiness accompanied by rapture and the happiness without rapture. These are the two kinds of happiness. Of these two kinds of happiness, the happiness without rapture is foremost.”303
72 (9)
“Bhikkhus, there are these two kinds of happiness. What two? Pleasurable happiness and the happiness of equanimity. These are the two kinds of happiness. Of these two kinds of happiness, the happiness of equanimity is foremost.”304
73 (10)
“Bhikkhus, there are these two kinds of happiness. What two? The happiness of concentration and the happiness without concentration. These are the two kinds of happiness. Of these two kinds of happiness, the happiness of concentration is foremost.”
74 (11)
“Bhikkhus, there are these two kinds of happiness. What two? The happiness based on the presence of rapture and the
happiness based on the absence of rapture. [82] These are the two kinds of happiness. Of these two kinds of happiness, the happiness based on the absence of rapture is foremost.”305
75 (12)
“Bhikkhus, there are these two kinds of happiness. What two? The happiness based on pleasure and the happiness based on equanimity. These are the two kinds of happiness. Of these two kinds of happiness, the happiness based on equanimity is foremost.”
76 (13)
“Bhikkhus, there are these two kinds of happiness. What two? The happiness based on form 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
77 (1)
VIII. WITh a basIs
“Bhikkhus, bad unwholesome qualities arise with a basis, not without a basis. With the abandoning of this basis, these bad unwholesome qualities do not occur.”307
78 (2)
“Bhikkhus, bad unwholesome qualities arise through a source, not without a source. With the abandoning of this source, these bad unwholesome qualities do not occur.”
79 (3)
“Bhikkhus, bad unwholesome qualities arise through a cause, not without a cause. With the abandoning of this cause, these bad unwholesome qualities do not occur.”
80 (4)
“Bhikkhus, bad unwholesome qualities arise through causal activities, not without causal activities. With the abandoning of these causal activities, these bad unwholesome qualities do not occur.”308
81 (5)
“Bhikkhus, bad unwholesome qualities arise with a condition, not without a condition. With the abandoning of this condition, these bad unwholesome qualities do not occur.” [83]
82 (6)
“Bhikkhus, bad unwholesome qualities arise along with form, not without form. With the abandoning of this form, these bad unwholesome qualities do not occur.”
83 (7)
“Bhikkhus, bad unwholesome qualities arise along with feeling, not without feeling. With the abandoning of this feeling, these bad unwholesome qualities do not occur.”
84 (8)
“Bhikkhus, bad unwholesome qualities arise along with perception, not without perception. With the abandoning of this perception, these bad unwholesome qualities do not occur.”
85 (9)
“Bhikkhus, bad unwholesome qualities arise along with consciousness, not without consciousness. With the abandoning of this consciousness, these bad unwholesome qualities do not occur.”
86 (10)
“Bhikkhus, bad unwholesome qualities arise based on the conditioned, not without a basis in the conditioned. With the abandoning of the conditioned, these bad unwholesome qualities do not occur.”
87 (1)
Ix. dhamma
“Bhikkhus, there are these two things. What two? Liberation of mind and liberation by wisdom. These are the two things.”309
88 (2)–97 (11)
“Bhikkhus, there are these two things. What two? (88) Exertion and non-distraction . . . (89) Name and form . . . (90) True
knowledge and liberation . . . (91) The view of existence and the view of extermination . . . (92) Moral shamelessness and moral recklessness . . . (93) Moral shame and moral dread . . . (94) Being difficult to correct and bad friendship . . . (95) Being easy to correct and good friendship . . . (96) Skillfulness in the elements and skillfulness in attention . . . [84] . . . (97) Skillfulness in regard to offenses and skillfulness in rehabilitation from offenses. These are the two things.”
98 (1)
X. Fools
“Bhikkhus, there are these two kinds of fools. 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 fools.”
99 (2)
“Bhikkhus, 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.”
100 (3)
“Bhikkhus, there are these two kinds of fools. What two? One who perceives what is unallowable as allowable and one who perceives what is allowable as unallowable.311 These are the two kinds of fools.”
101 (4)
“Bhikkhus, 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.”
102 (5)
“Bhikkhus, there are these two kinds of fools. 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 fools.”
103 (6)
“Bhikkhus, 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]
104 (7)
“Bhikkhus, there are these two kinds of fools. What two? One who perceives what is non-Dhamma as Dhamma and one who perceives what is Dhamma as non-Dhamma. These are the two kinds of fools.”
105 (8)
“Bhikkhus, there are these two kinds of wise people. What two? One who perceives what is non-Dhamma as non-Dhamma and one who perceives what is Dhamma as Dhamma. These are the two kinds of wise people.”
106 (9)
“Bhikkhus, there are these two kinds of fools. What two? One who perceives what is non-discipline as discipline and one who perceives what is discipline as non-discipline. These are the two kinds of fools.”
107 (10)
“Bhikkhus, 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.”
108 (11)
“Bhikkhus, 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].”
109 (12)
“Bhikkhus, 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].”
110 (13)
“Bhikkhus, 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].”
111 (14)
“Bhikkhus, the taints do not increase for two [kinds of persons]. What two? One who perceives what is unallowable as unallowable and one who perceives what is allowable as allowable. The taints do not increase for these two [kinds of persons].”
112 (15)
“Bhikkhus, 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].”
113 (16)
“Bhikkhus, the taints do not increase for two [kinds of persons]. 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].”
114 (17)
“Bhikkhus, the taints increase for two [kinds of persons]. What two? One who perceives what is non-Dhamma as Dhamma and one who perceives what is Dhamma as non-Dhamma. The taints increase for these two [kinds of persons].”
115 (18)
“Bhikkhus, the taints do not increase for two [kinds of persons]. What two? One who perceives what is non-Dhamma as non-Dhamma and one who perceives what is Dhamma as Dhamma.314 The taints do not increase for these two [kinds of persons].”
116 (19)
“Bhikkhus, 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].”
117 (20)
“Bhikkhus, the taints do not increase for two [kinds of persons]. 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].”
118 (1)
XI. Desires
“Bhikkhus, 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]
119 (2)
“Bhikkhus, 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.”
120 (3)
“Bhikkhus, these two kinds of persons are rare in the world. What two? One who is satisfied and one who provides satisfaction. These two kinds of persons are rare in the world.”
121 (4)
“Bhikkhus, these two kinds of persons are hard to satisfy. What two? One who amasses what he gains and one who squanders what he gains.316 These two kinds of persons are hard to satisfy.”
122 (5)
“Bhikkhus, 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.”
123 (6)
“Bhikkhus, there are these two conditions for the arising of greed. What two? The mark of the attractive and careless attention. These are the two conditions for the arising of greed.”317
124 (7)
“Bhikkhus, there are these two conditions for the arising of hatred. What two? The mark of the repulsive and careless attention. These are the two conditions for the arising of hatred.”
125 (8)
“Bhikkhus, 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.”
126 (9)
“Bhikkhus, there are these two conditions for the arising of right view. What two? The utterance of another [person] and careful attention. These are the two conditions for the arising of right view.”
127 (10)
“Bhikkhus, there are these two kinds of offenses. What two?
[88] A light offense and a grave offense. These are the two kinds of offenses.”318
128 (11)
“Bhikkhus, 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.”
129 (12)
“Bhikkhus, there are these two kinds of offenses. What two? A remediable offense and an irremediable offense. These are the two kinds of offenses.”
130 (1)
XII. Aspiring
“Bhikkhus, a bhikkhu endowed with faith, rightly aspiring, should aspire thus: ‘May I become like Sāriputta and Moggallāna!’ This is the standard and criterion319 for my bhikkhu disciples, that is, Sāriputta and Moggallāna.”
131 (2)
“Bhikkhus, a bhikkhunī endowed with faith, rightly aspiring, should aspire thus: ‘May I become like the bhikkhunīs Khemā and Uppalavaṇṇā!’ This is the standard and criterion for my bhikkhunī disciples, that is, the bhikkhunīs Khemā and Uppalavaṇṇā.”320
132 (3)
“Bhikkhus, a male lay follower endowed with faith, rightly aspiring, should aspire thus: ‘May I become like Citta the householder and Hatthaka of Āḷavī!’ This is the standard and criterion for my male lay disciples, that is, Citta the householder and Hatthaka of Āḷavī.”321
133 (4)
“Bhikkhus, a female lay follower endowed with faith, rightly aspiring, should aspire thus: ‘May I become like the female lay followers Khujjuttarā and Veḷukaṇṭakī Nandamātā!’ [89] This is the standard and criterion for my female lay disciples, that is, the female lay followers Khujjuttarā and Veḷukaṇṭakī Nandamātā.”322
134 (5)323
“Bhikkhus, possessing two qualities, the foolish, 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? 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 foolish, 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, 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 investigated 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 generates much merit.”
135 (6)324
“Bhikkhus, possessing two qualities, the foolish, 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? Without investigating and scrutinizing, he believes a matter that merits suspicion. Without investigating and scrutinizing, he is suspicious about a matter that merits belief. Possessing these two qualities, the foolish, 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, 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 generates much merit.”
136 (7)
“Bhikkhus, behaving wrongly toward two persons, the foolish, 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 persons, the foolish, 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, 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.”
137 (8)
“Bhikkhus, behaving wrongly toward two persons, the foolish, 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 Tathāgata and a disciple of the Tathāgata.325 Behaving wrongly toward these two persons, the foolish, 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. [91]
“Bhikkhus, 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? The Tathāgata and a disciple of the Tathāgata. 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 (9)
“Bhikkhus, there are these two things. What two? Cleansing one’s own mind and one does not cling to anything in the world.326 These are the two things.”
139 (10)
“Bhikkhus, there are these two things. What two? Anger and hostility. These are the two things.”
140 (11)
“Bhikkhus, there are these two things. What two? The removal of anger and the removal of hostility. These are the two things.”
141 (1)
XIII. Gifts
“Bhikkhus, there are these two kinds of gifts. What two? The gift of material goods and the gift of the Dhamma. These are the two kinds of gifts. Of these two kinds of gifts, the gift of the Dhamma is foremost.”
142 (2)
“Bhikkhus, 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 offerings, the offering of the Dhamma is foremost.” [92]
143 (3)
“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.”
144 (4)
“Bhikkhus, 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 relinquishment. Of these two kinds of relinquishment, relinquishment [by giving] the Dhamma is foremost.”
145 (5)
“Bhikkhus, 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 is foremost.”
146 (6)
“Bhikkhus, 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 enjoyment. Of these two kinds of enjoyment, the enjoyment of the Dhamma is foremost.”
147 (7)
“Bhikkhus, 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.”
148 (8)
“Bhikkhus, 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.”
149 (9)
“Bhikkhus, there are these two kinds of assistance. What two? Assistance with material goods and assistance with the Dhamma. These are the two kinds of assistance. Of these two kinds of assistance, assistance with the Dhamma is foremost.”
150 (10)
“Bhikkhus, there are these two kinds of compassion.328 What two? Compassion shown with material goods and compassion shown with the Dhamma. These are the two kinds of compassion. Of these two kinds of compassion, compassion shown with the Dhamma is foremost.” [93]
151 (1)
XIV. Munificence
“Bhikkhus, there are these two kinds of munificence.329 What two? Munificence with material goods and munificence with the Dhamma. These are the two kinds of munificence. Of these two kinds of munificence, munificence with the Dhamma is foremost.”
152 (2)
“Bhikkhus, 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.”
153 (3)
“Bhikkhus, 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.”
154 (4)
“Bhikkhus, 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.”
155 (5)
“Bhikkhus, 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.”
156 (6)
“Bhikkhus, 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.”
157 (7)
“Bhikkhus, 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.”
158 (8)
“Bhikkhus, 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 is foremost.” [94]
159 (9)
“Bhikkhus, 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.”
160 (10)
“Bhikkhus, 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.”
161 (11)
“Bhikkhus, there are these two kinds of accumulation. What two? The accumulation of material goods and the accumulation of the Dhamma. These are the two kinds of accumulation. Of these two kinds of accumulation, the accumulation of the Dhamma is foremost.”
162 (12)
“Bhikkhus, 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.”
163 (1)
XV. Meditative attainment
“Bhikkhus, 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.”331
164 (2)–179 (17)
“Bhikkhus, there are these two qualities. What two? (164) Rectitude and gentleness . . . (165) Patience and mildness . . . (166) Softness of speech and hospitality . . . (167) Harmlessness and purity . . . (168) Not guarding the doors of the sense faculties and immoderation in eating . . . (169) Guarding the doors of the sense faculties and moderation in eating . . . (170) The power of reflection and the power of development . . . (171) The power of mindfulness and the power of concentration . . . [95] . . . (172) Serenity and insight . . . (173) Failure in virtuous behavior and failure in view . . . (174) Accomplishment of virtuous behavior and accomplishment of view . . . (175) Purity of virtuous behavior and purity of view . . . (176) Purity of view and striving in accordance with one’s view . . . (177) Non-contentment in regard to wholesome qualities and indefatigability in striving . . . (178) Muddle-mindedness and lack of clear comprehension . . . (179) Mindfulness and clear comprehension. These are the two qualities.”
180 (1)–184 (5)332
XVI. Anger
“Bhikkhus, there are these two qualities. What two? (180) Anger and hostility . . . (181) Denigration and insolence . . . (182) Envy and miserliness . . . (183) Deceitfulness and craftiness . . . (184) Moral shamelessness and moral recklessness. These are the two qualities.”
185 (6)–189 (10)
“Bhikkhus, there are these two qualities. What two? (185) Non-anger and non-hostility . . . (186) Non-denigration and non-insolence . . . (187) Non-envy and non-miserliness . . . (188) Non-deceitfulness and non-craftiness . . . (189) Moral shame and moral dread. These are the two qualities.”
190 (11)–194 (15)
“Bhikkhus, possessing two qualities, one dwells in suffering. What two? (190) Anger and hostility . . . (191) Denigration and insolence . . . (192) Envy and miserliness . . . (193) Deceitfulness and craftiness . . . (194) Moral shamelessness and moral recklessness. [96] Possessing these two qualities, one dwells in suffering.”
195 (16)–199 (20)
“Bhikkhus, possessing two qualities, one dwells happily. What two? (195) Non-anger and non-hostility . . . (196) Nondenigration and non-insolence . . . (197) Non-envy and nonmiserliness . . . (198) Non-deceitfulness and non-craftiness . . .
(199) Moral shame and moral dread. Possessing these two qualities, one dwells happily.”
200 (21)–204 (25)
“Bhikkhus, these two qualities lead to the decline of a bhikkhu who is a trainee. What two? (200) Anger and hostility . . . (201) Denigration and insolence . . . (202) Envy and miserliness . . . (203) Deceitfulness and craftiness . . . (204) Moral shamelessness and moral recklessness. These two qualities lead to the decline of a bhikkhu who is a trainee.”
205 (26)–209 (30)
“Bhikkhus, these two qualities lead to the non-decline of a bhikkhu who is a trainee. What two? (205) Non-anger and nonhostility . . . (206) Non-denigration and non-insolence . . . (207) Non-envy and non-miserliness . . . (208) Non-deceitfulness and non-craftiness . . . (209) Moral shame and moral dread. These two qualities lead to the non-decline of a bhikkhu who is a trainee.”
210 (31)–214 (35)
“Bhikkhus, possessing two qualities, one is deposited in hell as if brought there. What two? (210) Anger and hostility . . . (211) Denigration and insolence . . . (212) Envy and miserliness . . . (213) Deceitfulness and craftiness . . . (214) Moral shamelessness and moral recklessness. Possessing these two qualities, one is deposited in hell as if brought there.” [97]
215 (36)–219 (40)
“Bhikkhus, possessing two qualities, one is deposited in heaven as if brought there. What two? (215) Non-anger and nonhostility . . . (216) Non-denigration and non-insolence . . . (217)
Non-envy and non-miserliness . . . (218) Non-deceitfulness and non-craftiness . . . (219) Moral shame and moral dread. Possessing these two qualities, one is deposited in heaven as if brought there.”
220 (41)–224 (45)
“Bhikkhus, possessing 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. What two? (220) Anger and hostility . . . (221) Denigration and insolence . . . (222) Envy and miserliness . . . (223) Deceitfulness and craftiness . . . (224) 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.”
225 (46)–229 (50)
“Bhikkhus, possessing two qualities, with the breakup of the body, after death, someone here is reborn in a good destination, in a heavenly world. What two? (225) Non-anger and nonhostility . . . (226) Non-denigration and non-insolence . . . (227) Non-envy and non-miserliness . . . (228) Non-deceitfulness and non-craftiness . . . (229) Moral shame and moral dread. Possessing these two qualities, with the breakup of the body, after death, someone here is reborn in a good destination, in a heavenly world.”
XVII. Unwholesome repetition series 333
230 (1)–234 (5)334
“Bhikkhus, there are these two unwholesome qualities. What two? (230) Anger and hostility . . . (231) Denigration and insolence . . . (232) Envy and miserliness . . . (233) Deceitfulness and craftiness . . . (234) Moral shamelessness and moral recklessness. These are the two unwholesome qualities.”
235 (6)–239 (10)
“Bhikkhus, there are these two wholesome qualities. What two?
(235) Non-anger and non-hostility . . . (236) Non-denigration and non-insolence . . . (237) Non-envy and non-miserliness . . . (238)
Non-deceitfulness and non-craftiness . . . (239) Moral shame and moral dread. These are the two wholesome qualities.”
240 (11)–244 (15)
“Bhikkhus, there are these two blameworthy qualities. What two? (240) Anger and hostility . . . (241) Denigration and insolence . . . (242) Envy and miserliness . . . (243) Deceitfulness and craftiness . . . (244) Moral shamelessness and moral recklessness. These are the two blameworthy qualities.”
245 (16)–249 (20)
“Bhikkhus, there are these two blameless qualities. What two?
(245) Non-anger and non-hostility . . . (246) Non-denigration and non-insolence . . . (247) Non-envy and non-miserliness . . . (248) Non-deceitfulness and non-craftiness . . . (249) Moral shame and moral dread. These are the two blameless qualities.”
250 (21)–254 (25)
“Bhikkhus, there are these two qualities that have suffering as their outcome. What two? (250) Anger and hostility . . . (251) Denigration and insolence . . . (252) Envy and miserliness . . . (253) Deceitfulness and craftiness . . . (254) Moral shamelessness and moral recklessness. These are the two qualities that have suffering as their outcome.”
255 (26)–259 (30)
“Bhikkhus, there are these two qualities that have happiness as their outcome. What two? (255) Non-anger and nonhostility . . . (256) Non-denigration and non-insolence . . . (257) Non-envy and non-miserliness . . . (258) Non-deceitfulness and non-craftiness . . . (259) Moral shame and moral dread. These are the two qualities that have happiness as their outcome.”
260 (31)–264 (35)
“Bhikkhus, there are these two qualities that result in suffering. What two? (260) Anger and hostility . . . (261) Denigration and insolence . . . (262) Envy and miserliness . . . (263) Deceitfulness and craftiness . . . (264) Moral shamelessness and moral recklessness. These are the two qualities that result in suffering.” [98]
265 (36)–269 (40)
“Bhikkhus, there are these two qualities that result in happiness. What two? (265) Non-anger and non-hostility . . . (266) Non-denigration and non-insolence . . . (267) Non-envy and nonmiserliness . . . (268) Non-deceitfulness and non-craftiness . . .
(269) Moral shame and moral dread. These are the two qualities that result in happiness.”
270 (41)–274 (45)
“Bhikkhus, there are these two afflictive qualities. What two? (270) Anger and hostility . . . (271) Denigration and insolence . . . (272) Envy and miserliness . . . (273) Deceitfulness and craftiness . . . (274) Moral shamelessness and moral recklessness. These are the two afflictive qualities.”
275 (46)–279 (50)
“Bhikkhus, there are these two non-afflictive qualities. What two? (275) Non-anger and non-hostility . . . (276) Nondenigration and non-insolence . . . (277) Non-envy and nonmiserliness . . . (278) Non-deceitfulness and non-craftiness . . .
(279) Moral shame and moral dread. These are the two nonafflictive qualities.”
280 (1)336
XVIII. Discipline repetition series 335
“Bhikkhus, it is for these two reasons that the Tathāgata has prescribed the training rules for his disciples. What two? For the well-being of the Saṅgha and for the ease of the Saṅgha . . . For keeping recalcitrant persons in check and so that well-behaved bhikkhus can dwell at ease . . . For the restraint of taints pertaining 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 unwholesome qualities pertaining to this present life and for the dispelling of unwholesome 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 Tathāgata has prescribed the training rules for his disciples.”
281 (2)–309 (30)
“Bhikkhus, it is for these two reasons that the Tathāgata (281) has prescribed the Pātimokkha for his disciples . . . [this sutta and those to follow should be elaborated as above] . . .337
(282) “. . . has prescribed the recitation of the Pātimokkha . . .” [99]
(283) “. . . has prescribed the suspension of the Pātimokkha . . .”
(284) “. . . has prescribed the invitation ceremony . . .”
(285) “. . . has prescribed the suspension of the invitation ceremony . . .”
(286) “. . . has prescribed the legal act of censure . . .”
(287) “. . . has prescribed the legal act of [placing under] dependence . . .”
(288) “. . . has prescribed the legal act of banishment . . .”
(289) “. . . has prescribed the legal act of reconciliation . . .”
(290) “. . . has prescribed the legal act of suspension . . .”
(291) “. . . has prescribed the imposition of probation . . .”
(292) “. . . has prescribed sending back to the beginning . . .”
(293) “. . . has prescribed the imposition of penance . . .”
(294) “. . . has prescribed rehabilitation . . .”
(295) “. . . has prescribed reinstatement . . .”
(296) “. . . has prescribed removal . . .”
(297) “. . . has prescribed full ordination . . .”
(298) “. . . has prescribed a legal act that consists in a motion . . .”
(299) “. . . has prescribed a legal act that includes a motion as the second [factor] . . .”
(300) “. . . has prescribed a legal act that includes a motion as the fourth [factor] . . .”
(301) “. . . has prescribed [a training rule] when none had been prescribed before . . .”
(302) “. . . has added an amendment [to a training rule already] prescribed . . .”
(303) “. . . has prescribed removal by presence . . .”
(304) “. . . has prescribed removal on account of recollection . . .”
(305) “. . . has prescribed removal on account of [past] insanity . . .”
(306) “. . . has prescribed the acknowledgment [of an offense] . . .”
(307) “. . . has prescribed [the opinion of] the majority . . .”
(308) “. . . has prescribed [the pronouncement of] aggravated misconduct . . .”
(309) “. . . has prescribed covering over with grass. What two? For the well-being of the Saṅgha and for the ease of the Saṅgha . . . [100] . . . For the continuation of the good Dhamma and for promoting the discipline. It is for these two reasons that the Tathāgata has prescribed the covering over with grass.”
XIX. Lust and so forth repetition series 338
310 (1)
“Bhikkhus, for direct knowledge of lust, two things are to be developed. What two? Serenity and insight. For direct knowledge of lust, these two things are to be developed.”
311 (2)–319 (10)
“Bhikkhus, for full understanding of lust . . . for the utter destruction of lust . . . for the abandoning of lust . . . for the destruction of lust . . . for the vanishing of lust . . . for the fading away of lust . . . for the cessation of lust . . . for the giving up of lust . . . for the relinquishment of lust, these two things are to be developed. What two? Serenity and insight. For the relinquishment of lust, these two things are to be developed.”
320 (11)–479 (170)
“Bhikkhus, for direct knowledge . . . for full understanding . . . for the utter destruction . . . for the abandoning . . . for the destruction . . . for the vanishing . . . for the fading away . . . for the cessation . . . for the giving up . . . for the relinquishment of hatred . . . of delusion . . . of anger . . . of hostility . . . of denigration . . . of insolence . . . of envy . . . of miserliness . . . of deceitfulness . . . of craftiness . . . of obstinacy . . . of vehemence . . . of conceit . . . of arrogance . . . of intoxication . . . of heedlessness, these two things
are to be developed. What two? Serenity and insight. For the relinquishment of heedlessness, these two things are to be developed.”
The Book of the Twos is finished.
1
“Bhikkhus, there are these 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 and humans. What two? The Tathāgata, the Arahant, the Perfectly Enlightened 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 and humans.”290
53 (2)
“Bhikkhus, there are these two people arising in the world who are extraordinary humans. [77] What two? The Tathāgata, the Arahant, the Perfectly Enlightened One and the wheel-turning monarch. These are the two people arising in the world who are extraordinary humans.”
54 (3)
“Bhikkhus, there are these two people whose passing away is mourned by many people. What two? The Tathāgata, the Arahant, the Perfectly Enlightened One and the wheel-turning monarch. These are the two people whose passing away is mourned by many people.”
55 (4)
“Bhikkhus, there are these two who are worthy of a stupa.291 What two? The Tathāgata, the Arahant, the Perfectly Enlightened One and the wheel-turning monarch. These are the two who are worthy of a stupa.”
56 (5)
“Bhikkhus, there are these two enlightened ones. What two? The Tathāgata, the Arahant, the Perfectly Enlightened One and the paccekabuddha.292 These are the two enlightened ones.”
57 (6)
“Bhikkhus, 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
58 (7)
“Bhikkhus, 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 terrified by a bursting thunderbolt.”
59 (8)
“Bhikkhus, 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 terrified by a bursting thunderbolt.”
60 (9)
“Bhikkhus, 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]
61 (10)
“Bhikkhus, women die unsatisfied and discontent in two things. What two? Sexual intercourse and giving birth. Women die unsatisfied and discontent in these two things.”
62 (11)
“Bhikkhus, 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 Blessed One 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 [bhikkhu]. 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 corrects 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 correct 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 sympathetically, 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 sympathetically, 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.”
63 (12)
“Bhikkhus, 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 bhikkhus will not dwell at ease.
“Bhikkhus, 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
64 (1)
VII. Happiness
“Bhikkhus, there are these two kinds of happiness. What two? The happiness of a layperson and the happiness of one who has gone forth [into homelessness].300 These are the two kinds of happiness. Of these two kinds of happiness, the happiness of one who has gone forth is foremost.”
65 (2)
“Bhikkhus, 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.”
66 (3)
“Bhikkhus, 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 acquisitions is foremost.”301
67 (4)
“Bhikkhus, 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.”
68 (5)
“Bhikkhus, 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.”
69 (6)
“Bhikkhus, 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.”
70 (7)
“Bhikkhus, 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.”
71 (8)
“Bhikkhus, there are these two kinds of happiness. What two? The happiness accompanied by rapture and the happiness without rapture. These are the two kinds of happiness. Of these two kinds of happiness, the happiness without rapture is foremost.”303
72 (9)
“Bhikkhus, there are these two kinds of happiness. What two? Pleasurable happiness and the happiness of equanimity. These are the two kinds of happiness. Of these two kinds of happiness, the happiness of equanimity is foremost.”304
73 (10)
“Bhikkhus, there are these two kinds of happiness. What two? The happiness of concentration and the happiness without concentration. These are the two kinds of happiness. Of these two kinds of happiness, the happiness of concentration is foremost.”
74 (11)
“Bhikkhus, there are these two kinds of happiness. What two? The happiness based on the presence of rapture and the
happiness based on the absence of rapture. [82] These are the two kinds of happiness. Of these two kinds of happiness, the happiness based on the absence of rapture is foremost.”305
75 (12)
“Bhikkhus, there are these two kinds of happiness. What two? The happiness based on pleasure and the happiness based on equanimity. These are the two kinds of happiness. Of these two kinds of happiness, the happiness based on equanimity is foremost.”
76 (13)
“Bhikkhus, there are these two kinds of happiness. What two? The happiness based on form 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
77 (1)
VIII. WITh a basIs
“Bhikkhus, bad unwholesome qualities arise with a basis, not without a basis. With the abandoning of this basis, these bad unwholesome qualities do not occur.”307
78 (2)
“Bhikkhus, bad unwholesome qualities arise through a source, not without a source. With the abandoning of this source, these bad unwholesome qualities do not occur.”
79 (3)
“Bhikkhus, bad unwholesome qualities arise through a cause, not without a cause. With the abandoning of this cause, these bad unwholesome qualities do not occur.”
80 (4)
“Bhikkhus, bad unwholesome qualities arise through causal activities, not without causal activities. With the abandoning of these causal activities, these bad unwholesome qualities do not occur.”308
81 (5)
“Bhikkhus, bad unwholesome qualities arise with a condition, not without a condition. With the abandoning of this condition, these bad unwholesome qualities do not occur.” [83]
82 (6)
“Bhikkhus, bad unwholesome qualities arise along with form, not without form. With the abandoning of this form, these bad unwholesome qualities do not occur.”
83 (7)
“Bhikkhus, bad unwholesome qualities arise along with feeling, not without feeling. With the abandoning of this feeling, these bad unwholesome qualities do not occur.”
84 (8)
“Bhikkhus, bad unwholesome qualities arise along with perception, not without perception. With the abandoning of this perception, these bad unwholesome qualities do not occur.”
85 (9)
“Bhikkhus, bad unwholesome qualities arise along with consciousness, not without consciousness. With the abandoning of this consciousness, these bad unwholesome qualities do not occur.”
86 (10)
“Bhikkhus, bad unwholesome qualities arise based on the conditioned, not without a basis in the conditioned. With the abandoning of the conditioned, these bad unwholesome qualities do not occur.”
87 (1)
Ix. dhamma
“Bhikkhus, there are these two things. What two? Liberation of mind and liberation by wisdom. These are the two things.”309
88 (2)–97 (11)
“Bhikkhus, there are these two things. What two? (88) Exertion and non-distraction . . . (89) Name and form . . . (90) True
knowledge and liberation . . . (91) The view of existence and the view of extermination . . . (92) Moral shamelessness and moral recklessness . . . (93) Moral shame and moral dread . . . (94) Being difficult to correct and bad friendship . . . (95) Being easy to correct and good friendship . . . (96) Skillfulness in the elements and skillfulness in attention . . . [84] . . . (97) Skillfulness in regard to offenses and skillfulness in rehabilitation from offenses. These are the two things.”
98 (1)
X. Fools
“Bhikkhus, there are these two kinds of fools. 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 fools.”
99 (2)
“Bhikkhus, 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.”
100 (3)
“Bhikkhus, there are these two kinds of fools. What two? One who perceives what is unallowable as allowable and one who perceives what is allowable as unallowable.311 These are the two kinds of fools.”
101 (4)
“Bhikkhus, 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.”
102 (5)
“Bhikkhus, there are these two kinds of fools. 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 fools.”
103 (6)
“Bhikkhus, 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]
104 (7)
“Bhikkhus, there are these two kinds of fools. What two? One who perceives what is non-Dhamma as Dhamma and one who perceives what is Dhamma as non-Dhamma. These are the two kinds of fools.”
105 (8)
“Bhikkhus, there are these two kinds of wise people. What two? One who perceives what is non-Dhamma as non-Dhamma and one who perceives what is Dhamma as Dhamma. These are the two kinds of wise people.”
106 (9)
“Bhikkhus, there are these two kinds of fools. What two? One who perceives what is non-discipline as discipline and one who perceives what is discipline as non-discipline. These are the two kinds of fools.”
107 (10)
“Bhikkhus, 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.”
108 (11)
“Bhikkhus, 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].”
109 (12)
“Bhikkhus, 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].”
110 (13)
“Bhikkhus, 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].”
111 (14)
“Bhikkhus, the taints do not increase for two [kinds of persons]. What two? One who perceives what is unallowable as unallowable and one who perceives what is allowable as allowable. The taints do not increase for these two [kinds of persons].”
112 (15)
“Bhikkhus, 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].”
113 (16)
“Bhikkhus, the taints do not increase for two [kinds of persons]. 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].”
114 (17)
“Bhikkhus, the taints increase for two [kinds of persons]. What two? One who perceives what is non-Dhamma as Dhamma and one who perceives what is Dhamma as non-Dhamma. The taints increase for these two [kinds of persons].”
115 (18)
“Bhikkhus, the taints do not increase for two [kinds of persons]. What two? One who perceives what is non-Dhamma as non-Dhamma and one who perceives what is Dhamma as Dhamma.314 The taints do not increase for these two [kinds of persons].”
116 (19)
“Bhikkhus, 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].”
117 (20)
“Bhikkhus, the taints do not increase for two [kinds of persons]. 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].”
118 (1)
XI. Desires
“Bhikkhus, 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]
119 (2)
“Bhikkhus, 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.”
120 (3)
“Bhikkhus, these two kinds of persons are rare in the world. What two? One who is satisfied and one who provides satisfaction. These two kinds of persons are rare in the world.”
121 (4)
“Bhikkhus, these two kinds of persons are hard to satisfy. What two? One who amasses what he gains and one who squanders what he gains.316 These two kinds of persons are hard to satisfy.”
122 (5)
“Bhikkhus, 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.”
123 (6)
“Bhikkhus, there are these two conditions for the arising of greed. What two? The mark of the attractive and careless attention. These are the two conditions for the arising of greed.”317
124 (7)
“Bhikkhus, there are these two conditions for the arising of hatred. What two? The mark of the repulsive and careless attention. These are the two conditions for the arising of hatred.”
125 (8)
“Bhikkhus, 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.”
126 (9)
“Bhikkhus, there are these two conditions for the arising of right view. What two? The utterance of another [person] and careful attention. These are the two conditions for the arising of right view.”
127 (10)
“Bhikkhus, there are these two kinds of offenses. What two?
[88] A light offense and a grave offense. These are the two kinds of offenses.”318
128 (11)
“Bhikkhus, 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.”
129 (12)
“Bhikkhus, there are these two kinds of offenses. What two? A remediable offense and an irremediable offense. These are the two kinds of offenses.”
130 (1)
XII. Aspiring
“Bhikkhus, a bhikkhu endowed with faith, rightly aspiring, should aspire thus: ‘May I become like Sāriputta and Moggallāna!’ This is the standard and criterion319 for my bhikkhu disciples, that is, Sāriputta and Moggallāna.”
131 (2)
“Bhikkhus, a bhikkhunī endowed with faith, rightly aspiring, should aspire thus: ‘May I become like the bhikkhunīs Khemā and Uppalavaṇṇā!’ This is the standard and criterion for my bhikkhunī disciples, that is, the bhikkhunīs Khemā and Uppalavaṇṇā.”320
132 (3)
“Bhikkhus, a male lay follower endowed with faith, rightly aspiring, should aspire thus: ‘May I become like Citta the householder and Hatthaka of Āḷavī!’ This is the standard and criterion for my male lay disciples, that is, Citta the householder and Hatthaka of Āḷavī.”321
133 (4)
“Bhikkhus, a female lay follower endowed with faith, rightly aspiring, should aspire thus: ‘May I become like the female lay followers Khujjuttarā and Veḷukaṇṭakī Nandamātā!’ [89] This is the standard and criterion for my female lay disciples, that is, the female lay followers Khujjuttarā and Veḷukaṇṭakī Nandamātā.”322
134 (5)323
“Bhikkhus, possessing two qualities, the foolish, 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? 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 foolish, 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, 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 investigated 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 generates much merit.”
135 (6)324
“Bhikkhus, possessing two qualities, the foolish, 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? Without investigating and scrutinizing, he believes a matter that merits suspicion. Without investigating and scrutinizing, he is suspicious about a matter that merits belief. Possessing these two qualities, the foolish, 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, 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 generates much merit.”
136 (7)
“Bhikkhus, behaving wrongly toward two persons, the foolish, 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 persons, the foolish, 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, 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.”
137 (8)
“Bhikkhus, behaving wrongly toward two persons, the foolish, 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 Tathāgata and a disciple of the Tathāgata.325 Behaving wrongly toward these two persons, the foolish, 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. [91]
“Bhikkhus, 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? The Tathāgata and a disciple of the Tathāgata. 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 (9)
“Bhikkhus, there are these two things. What two? Cleansing one’s own mind and one does not cling to anything in the world.326 These are the two things.”
139 (10)
“Bhikkhus, there are these two things. What two? Anger and hostility. These are the two things.”
140 (11)
“Bhikkhus, there are these two things. What two? The removal of anger and the removal of hostility. These are the two things.”
141 (1)
XIII. Gifts
“Bhikkhus, there are these two kinds of gifts. What two? The gift of material goods and the gift of the Dhamma. These are the two kinds of gifts. Of these two kinds of gifts, the gift of the Dhamma is foremost.”
142 (2)
“Bhikkhus, 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 offerings, the offering of the Dhamma is foremost.” [92]
143 (3)
“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.”
144 (4)
“Bhikkhus, 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 relinquishment. Of these two kinds of relinquishment, relinquishment [by giving] the Dhamma is foremost.”
145 (5)
“Bhikkhus, 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 is foremost.”
146 (6)
“Bhikkhus, 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 enjoyment. Of these two kinds of enjoyment, the enjoyment of the Dhamma is foremost.”
147 (7)
“Bhikkhus, 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.”
148 (8)
“Bhikkhus, 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.”
149 (9)
“Bhikkhus, there are these two kinds of assistance. What two? Assistance with material goods and assistance with the Dhamma. These are the two kinds of assistance. Of these two kinds of assistance, assistance with the Dhamma is foremost.”
150 (10)
“Bhikkhus, there are these two kinds of compassion.328 What two? Compassion shown with material goods and compassion shown with the Dhamma. These are the two kinds of compassion. Of these two kinds of compassion, compassion shown with the Dhamma is foremost.” [93]
151 (1)
XIV. Munificence
“Bhikkhus, there are these two kinds of munificence.329 What two? Munificence with material goods and munificence with the Dhamma. These are the two kinds of munificence. Of these two kinds of munificence, munificence with the Dhamma is foremost.”
152 (2)
“Bhikkhus, 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.”
153 (3)
“Bhikkhus, 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.”
154 (4)
“Bhikkhus, 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.”
155 (5)
“Bhikkhus, 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.”
156 (6)
“Bhikkhus, 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.”
157 (7)
“Bhikkhus, 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.”
158 (8)
“Bhikkhus, 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 is foremost.” [94]
159 (9)
“Bhikkhus, 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.”
160 (10)
“Bhikkhus, 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.”
161 (11)
“Bhikkhus, there are these two kinds of accumulation. What two? The accumulation of material goods and the accumulation of the Dhamma. These are the two kinds of accumulation. Of these two kinds of accumulation, the accumulation of the Dhamma is foremost.”
162 (12)
“Bhikkhus, 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.”
163 (1)
XV. Meditative attainment
“Bhikkhus, 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.”331
164 (2)–179 (17)
“Bhikkhus, there are these two qualities. What two? (164) Rectitude and gentleness . . . (165) Patience and mildness . . . (166) Softness of speech and hospitality . . . (167) Harmlessness and purity . . . (168) Not guarding the doors of the sense faculties and immoderation in eating . . . (169) Guarding the doors of the sense faculties and moderation in eating . . . (170) The power of reflection and the power of development . . . (171) The power of mindfulness and the power of concentration . . . [95] . . . (172) Serenity and insight . . . (173) Failure in virtuous behavior and failure in view . . . (174) Accomplishment of virtuous behavior and accomplishment of view . . . (175) Purity of virtuous behavior and purity of view . . . (176) Purity of view and striving in accordance with one’s view . . . (177) Non-contentment in regard to wholesome qualities and indefatigability in striving . . . (178) Muddle-mindedness and lack of clear comprehension . . . (179) Mindfulness and clear comprehension. These are the two qualities.”
180 (1)–184 (5)332
XVI. Anger
“Bhikkhus, there are these two qualities. What two? (180) Anger and hostility . . . (181) Denigration and insolence . . . (182) Envy and miserliness . . . (183) Deceitfulness and craftiness . . . (184) Moral shamelessness and moral recklessness. These are the two qualities.”
185 (6)–189 (10)
“Bhikkhus, there are these two qualities. What two? (185) Non-anger and non-hostility . . . (186) Non-denigration and non-insolence . . . (187) Non-envy and non-miserliness . . . (188) Non-deceitfulness and non-craftiness . . . (189) Moral shame and moral dread. These are the two qualities.”
190 (11)–194 (15)
“Bhikkhus, possessing two qualities, one dwells in suffering. What two? (190) Anger and hostility . . . (191) Denigration and insolence . . . (192) Envy and miserliness . . . (193) Deceitfulness and craftiness . . . (194) Moral shamelessness and moral recklessness. [96] Possessing these two qualities, one dwells in suffering.”
195 (16)–199 (20)
“Bhikkhus, possessing two qualities, one dwells happily. What two? (195) Non-anger and non-hostility . . . (196) Nondenigration and non-insolence . . . (197) Non-envy and nonmiserliness . . . (198) Non-deceitfulness and non-craftiness . . .
(199) Moral shame and moral dread. Possessing these two qualities, one dwells happily.”
200 (21)–204 (25)
“Bhikkhus, these two qualities lead to the decline of a bhikkhu who is a trainee. What two? (200) Anger and hostility . . . (201) Denigration and insolence . . . (202) Envy and miserliness . . . (203) Deceitfulness and craftiness . . . (204) Moral shamelessness and moral recklessness. These two qualities lead to the decline of a bhikkhu who is a trainee.”
205 (26)–209 (30)
“Bhikkhus, these two qualities lead to the non-decline of a bhikkhu who is a trainee. What two? (205) Non-anger and nonhostility . . . (206) Non-denigration and non-insolence . . . (207) Non-envy and non-miserliness . . . (208) Non-deceitfulness and non-craftiness . . . (209) Moral shame and moral dread. These two qualities lead to the non-decline of a bhikkhu who is a trainee.”
210 (31)–214 (35)
“Bhikkhus, possessing two qualities, one is deposited in hell as if brought there. What two? (210) Anger and hostility . . . (211) Denigration and insolence . . . (212) Envy and miserliness . . . (213) Deceitfulness and craftiness . . . (214) Moral shamelessness and moral recklessness. Possessing these two qualities, one is deposited in hell as if brought there.” [97]
215 (36)–219 (40)
“Bhikkhus, possessing two qualities, one is deposited in heaven as if brought there. What two? (215) Non-anger and nonhostility . . . (216) Non-denigration and non-insolence . . . (217)
Non-envy and non-miserliness . . . (218) Non-deceitfulness and non-craftiness . . . (219) Moral shame and moral dread. Possessing these two qualities, one is deposited in heaven as if brought there.”
220 (41)–224 (45)
“Bhikkhus, possessing 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. What two? (220) Anger and hostility . . . (221) Denigration and insolence . . . (222) Envy and miserliness . . . (223) Deceitfulness and craftiness . . . (224) 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.”
225 (46)–229 (50)
“Bhikkhus, possessing two qualities, with the breakup of the body, after death, someone here is reborn in a good destination, in a heavenly world. What two? (225) Non-anger and nonhostility . . . (226) Non-denigration and non-insolence . . . (227) Non-envy and non-miserliness . . . (228) Non-deceitfulness and non-craftiness . . . (229) Moral shame and moral dread. Possessing these two qualities, with the breakup of the body, after death, someone here is reborn in a good destination, in a heavenly world.”
XVII. Unwholesome repetition series 333
230 (1)–234 (5)334
“Bhikkhus, there are these two unwholesome qualities. What two? (230) Anger and hostility . . . (231) Denigration and insolence . . . (232) Envy and miserliness . . . (233) Deceitfulness and craftiness . . . (234) Moral shamelessness and moral recklessness. These are the two unwholesome qualities.”
235 (6)–239 (10)
“Bhikkhus, there are these two wholesome qualities. What two?
(235) Non-anger and non-hostility . . . (236) Non-denigration and non-insolence . . . (237) Non-envy and non-miserliness . . . (238)
Non-deceitfulness and non-craftiness . . . (239) Moral shame and moral dread. These are the two wholesome qualities.”
240 (11)–244 (15)
“Bhikkhus, there are these two blameworthy qualities. What two? (240) Anger and hostility . . . (241) Denigration and insolence . . . (242) Envy and miserliness . . . (243) Deceitfulness and craftiness . . . (244) Moral shamelessness and moral recklessness. These are the two blameworthy qualities.”
245 (16)–249 (20)
“Bhikkhus, there are these two blameless qualities. What two?
(245) Non-anger and non-hostility . . . (246) Non-denigration and non-insolence . . . (247) Non-envy and non-miserliness . . . (248) Non-deceitfulness and non-craftiness . . . (249) Moral shame and moral dread. These are the two blameless qualities.”
250 (21)–254 (25)
“Bhikkhus, there are these two qualities that have suffering as their outcome. What two? (250) Anger and hostility . . . (251) Denigration and insolence . . . (252) Envy and miserliness . . . (253) Deceitfulness and craftiness . . . (254) Moral shamelessness and moral recklessness. These are the two qualities that have suffering as their outcome.”
255 (26)–259 (30)
“Bhikkhus, there are these two qualities that have happiness as their outcome. What two? (255) Non-anger and nonhostility . . . (256) Non-denigration and non-insolence . . . (257) Non-envy and non-miserliness . . . (258) Non-deceitfulness and non-craftiness . . . (259) Moral shame and moral dread. These are the two qualities that have happiness as their outcome.”
260 (31)–264 (35)
“Bhikkhus, there are these two qualities that result in suffering. What two? (260) Anger and hostility . . . (261) Denigration and insolence . . . (262) Envy and miserliness . . . (263) Deceitfulness and craftiness . . . (264) Moral shamelessness and moral recklessness. These are the two qualities that result in suffering.” [98]
265 (36)–269 (40)
“Bhikkhus, there are these two qualities that result in happiness. What two? (265) Non-anger and non-hostility . . . (266) Non-denigration and non-insolence . . . (267) Non-envy and nonmiserliness . . . (268) Non-deceitfulness and non-craftiness . . .
(269) Moral shame and moral dread. These are the two qualities that result in happiness.”
270 (41)–274 (45)
“Bhikkhus, there are these two afflictive qualities. What two? (270) Anger and hostility . . . (271) Denigration and insolence . . . (272) Envy and miserliness . . . (273) Deceitfulness and craftiness . . . (274) Moral shamelessness and moral recklessness. These are the two afflictive qualities.”
275 (46)–279 (50)
“Bhikkhus, there are these two non-afflictive qualities. What two? (275) Non-anger and non-hostility . . . (276) Nondenigration and non-insolence . . . (277) Non-envy and nonmiserliness . . . (278) Non-deceitfulness and non-craftiness . . .
(279) Moral shame and moral dread. These are the two nonafflictive qualities.”
280 (1)336
XVIII. Discipline repetition series 335
“Bhikkhus, it is for these two reasons that the Tathāgata has prescribed the training rules for his disciples. What two? For the well-being of the Saṅgha and for the ease of the Saṅgha . . . For keeping recalcitrant persons in check and so that well-behaved bhikkhus can dwell at ease . . . For the restraint of taints pertaining 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 unwholesome qualities pertaining to this present life and for the dispelling of unwholesome 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 Tathāgata has prescribed the training rules for his disciples.”
281 (2)–309 (30)
“Bhikkhus, it is for these two reasons that the Tathāgata (281) has prescribed the Pātimokkha for his disciples . . . [this sutta and those to follow should be elaborated as above] . . .337
(282) “. . . has prescribed the recitation of the Pātimokkha . . .” [99]
(283) “. . . has prescribed the suspension of the Pātimokkha . . .”
(284) “. . . has prescribed the invitation ceremony . . .”
(285) “. . . has prescribed the suspension of the invitation ceremony . . .”
(286) “. . . has prescribed the legal act of censure . . .”
(287) “. . . has prescribed the legal act of [placing under] dependence . . .”
(288) “. . . has prescribed the legal act of banishment . . .”
(289) “. . . has prescribed the legal act of reconciliation . . .”
(290) “. . . has prescribed the legal act of suspension . . .”
(291) “. . . has prescribed the imposition of probation . . .”
(292) “. . . has prescribed sending back to the beginning . . .”
(293) “. . . has prescribed the imposition of penance . . .”
(294) “. . . has prescribed rehabilitation . . .”
(295) “. . . has prescribed reinstatement . . .”
(296) “. . . has prescribed removal . . .”
(297) “. . . has prescribed full ordination . . .”
(298) “. . . has prescribed a legal act that consists in a motion . . .”
(299) “. . . has prescribed a legal act that includes a motion as the second [factor] . . .”
(300) “. . . has prescribed a legal act that includes a motion as the fourth [factor] . . .”
(301) “. . . has prescribed [a training rule] when none had been prescribed before . . .”
(302) “. . . has added an amendment [to a training rule already] prescribed . . .”
(303) “. . . has prescribed removal by presence . . .”
(304) “. . . has prescribed removal on account of recollection . . .”
(305) “. . . has prescribed removal on account of [past] insanity . . .”
(306) “. . . has prescribed the acknowledgment [of an offense] . . .”
(307) “. . . has prescribed [the opinion of] the majority . . .”
(308) “. . . has prescribed [the pronouncement of] aggravated misconduct . . .”
(309) “. . . has prescribed covering over with grass. What two? For the well-being of the Saṅgha and for the ease of the Saṅgha . . . [100] . . . For the continuation of the good Dhamma and for promoting the discipline. It is for these two reasons that the Tathāgata has prescribed the covering over with grass.”
XIX. Lust and so forth repetition series 338
310 (1)
“Bhikkhus, for direct knowledge of lust, two things are to be developed. What two? Serenity and insight. For direct knowledge of lust, these two things are to be developed.”
311 (2)–319 (10)
“Bhikkhus, for full understanding of lust . . . for the utter destruction of lust . . . for the abandoning of lust . . . for the destruction of lust . . . for the vanishing of lust . . . for the fading away of lust . . . for the cessation of lust . . . for the giving up of lust . . . for the relinquishment of lust, these two things are to be developed. What two? Serenity and insight. For the relinquishment of lust, these two things are to be developed.”
320 (11)–479 (170)
“Bhikkhus, for direct knowledge . . . for full understanding . . . for the utter destruction . . . for the abandoning . . . for the destruction . . . for the vanishing . . . for the fading away . . . for the cessation . . . for the giving up . . . for the relinquishment of hatred . . . of delusion . . . of anger . . . of hostility . . . of denigration . . . of insolence . . . of envy . . . of miserliness . . . of deceitfulness . . . of craftiness . . . of obstinacy . . . of vehemence . . . of conceit . . . of arrogance . . . of intoxication . . . of heedlessness, these two things
are to be developed. What two? Serenity and insight. For the relinquishment of heedlessness, these two things are to be developed.”
The Book of the Twos is finished.
1
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Nguyễn Sĩ Long Phạm Thiên Phan Huy Triều Tam Thien Tam Pascal Bui Tri Huynh caokiem hoangquycong Lãn Tử Ton That Nguyen ngtieudao Viên Hiếu Thành Chúc Huy Trương Quang Quý Lê Quốc Việt Du Miên Quang-Tu Vu phamthanh210 An Khang 63 Vạn Phúc zeus7777 Trương Ngọc Trân Diệu Tiến Nguyên Ngọc Trần Thị Huyền Thiện Diệu Nguyễn Văn Minh Diệu Âm Phúc Thành Thiền Khách nước Bui Tuyet Lan Xuân Thôn Nguyên Độ Thích Quảng Ba Pháp Tâm Dinhvinh1964 Yduongvan Trí Tuệ Từ Bi Tiến Mạnh Hoat Khong ... ... Hoa Kỳ (74 lượt xem) - Việt Nam (71 lượt xem) - French Southern Territories (14 lượt xem) - Saudi Arabia (2 lượt xem) - Philippines (2 lượt xem) - Hà Lan (1 lượt xem) - Mauritius (1 lượt xem) - Algeria (1 lượt xem) - Kenya (1 lượt xem) - Nga (1 lượt xem) - ... ...