Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One

The Numerical Discourses

The Book of the Twos

1. The First Fifty

1. The Chapter on Punishments

1. The Discourse on Faults

1. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, there are these two faults. Which two? The fault pertaining to the present life and the fault pertaining to the future life. And what, monks, is the fault pertaining to the present life? Here, monks, someone sees kings inflicting various punishments on a thief, a criminal they have caught; beating them with whips, beating them with canes, beating them with clubs, cutting off their hands, cutting off their feet, cutting off their hands and feet, cutting off their ears, cutting off their nose, cutting off their ears and nose, subjecting them to the porridge pot, the polished-shell shave, the Rāhu's mouth, the fiery garland, the flaming hand, the grass-duty, the bark-dress, the antelope, the meat-hooks, the coin-gouging, the caustic pickling, the pivoting pin, the rolled-up palliasse, pouring hot oil over them, having them devoured by dogs, impaling them alive on stakes, cutting off their head with a sword.

He thinks thus: 'For the kind of evil actions that cause kings to inflict various punishments on a thief, a criminal they have caught; beating them with whips, beating them with canes, beating them with clubs, cutting off their hands, cutting off their feet, cutting off their hands and feet, cutting off their ears, cutting off their nose, cutting off their ears and nose, subjecting them to the porridge pot, the polished-shell shave, the Rāhu's mouth, the fiery garland, the flaming hand, the grass-duty, the bark-dress, the antelope, the meat-hooks, the coin-gouging, the caustic pickling, the pivoting pin, the rolled-up palliasse, pouring hot oil over them, having them devoured by dogs, impaling them alive on stakes, cutting off their head with a sword. If I were to commit such an evil action, kings would catch me too and inflict such various punishments; they would beat me with whips...etc... they would cut off my head with a sword.' Being afraid of the fault pertaining to the present life, he does not go about plundering others' goods. This, monks, is called the fault pertaining to the present life.

"And what, monks, is the fault pertaining to the future life? Here, monks, someone reflects thus: 'The evil, painful result of bodily misconduct pertains to the future life, the evil, painful result of verbal misconduct pertains to the future life, the evil, painful result of mental misconduct pertains to the future life. If I were to engage in bodily misconduct, engage in verbal misconduct, engage in mental misconduct, why should I not, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell?' Being afraid of the fault pertaining to the future life, having abandoned bodily misconduct he develops bodily good conduct, having abandoned verbal misconduct he develops verbal good conduct, having abandoned mental misconduct he develops mental good conduct, he maintains himself pure. This, monks, is called the fault pertaining to the future life. These, monks, are the two faults. Therefore, monks, you should train thus: 'We will be afraid of the fault pertaining to the present life, we will be afraid of the fault pertaining to the future life, we will be those who fear faults, who see fear in faults.' This is how you should train. For one who fears faults, who sees fear in faults, it can be expected that he will be freed from all faults." First.

2. The Discourse on Striving

2. "Monks, there are these two kinds of striving that are hard to achieve in the world. Which two? The striving of householders living in a house for the purpose of giving robes, almsfood, lodging, and medicinal requisites, and the striving of those gone forth from home into homelessness for the purpose of relinquishing all acquisitions. These, monks, are the two kinds of striving that are hard to achieve in the world.

"This is the foremost of these two kinds of striving, that is, the striving for the purpose of relinquishing all acquisitions. Therefore, monks, you should train thus: 'We shall strive with striving for the purpose of relinquishing all acquisitions.' This is how you should train." The second.

3. The Discourse on What Causes Remorse

3. "Monks, there are these two things that cause remorse. Which two? Here, monks, someone has done bodily misconduct, has not done bodily good conduct; has done verbal misconduct, has not done verbal good conduct; has done mental misconduct, has not done mental good conduct. He feels remorse thinking 'I have done bodily misconduct', he feels remorse thinking 'I have not done bodily good conduct'; he feels remorse thinking 'I have done verbal misconduct', he feels remorse thinking 'I have not done verbal good conduct'; he feels remorse thinking 'I have done mental misconduct', he feels remorse thinking 'I have not done mental good conduct'. These, monks, are the two things that cause remorse." Third.

4. The Discourse on What Does Not Cause Remorse

4. "Monks, there are these two things that do not cause remorse. Which two? Here, monks, someone has done bodily good conduct, has not done bodily misconduct; has done verbal good conduct, has not done verbal misconduct; has done mental good conduct, has not done mental misconduct. He does not feel remorse thinking 'I have done bodily good conduct', he does not feel remorse thinking 'I have not done bodily misconduct'; he does not feel remorse thinking 'I have done verbal good conduct', he does not feel remorse thinking 'I have not done verbal misconduct'; he does not feel remorse thinking 'I have done mental good conduct', he does not feel remorse thinking 'I have not done mental misconduct'. These, monks, are the two things that do not cause remorse." Fourth.

5. The Discourse on Higher Knowledge

5. "Monks, I applied myself to two things - both discontent with wholesome states and unremittingness in striving. Monks, I strove on unremittingly - 'Let only skin, sinews and bones remain, let the flesh and blood dry up in the body, there will be no stopping of energy until what can be achieved by human strength, human energy, human exertion is achieved.' Through my diligence, monks, I attained enlightenment, through diligence I attained the unsurpassed security from bondage. If you too, monks, would strive unremittingly - 'Let only skin, sinews and bones remain, let the flesh and blood dry up in the body, there will be no stopping of energy until what can be achieved by human strength, human energy, human exertion is achieved,' you too, monks, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, you will enter and dwell in, having realized it for yourself through direct knowledge in this very life. Therefore, monks, you should train thus: 'We will strive unremittingly. Let only skin, sinews and bones remain, let the flesh and blood dry up in the body, there will be no stopping of energy until what can be achieved by human strength, human energy, human exertion is achieved.' This is how you should train." Fifth.

6. The Discourse on the Fetter

6. "Monks, there are these two things. Which two? Both contemplating gratification in things that can be fettered and contemplating revulsion in things that can be fettered. Monks, one dwelling contemplating gratification in things that can be fettered does not abandon lust, does not abandon hatred, does not abandon delusion. Not having abandoned lust, not having abandoned hatred, not having abandoned delusion, one is not freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair. 'He is not freed from suffering', I say.

"Monks, one dwelling contemplating revulsion in things that can be fettered abandons lust, abandons hatred, abandons delusion. Having abandoned lust, having abandoned hatred, having abandoned delusion, one is freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair. 'He is freed from suffering', I say. These, monks, are the two things." Sixth.

7. The Dark Discourse

7. "Monks, there are these two dark things. Which two? Shamelessness and fearlessness of wrongdoing. These, monks, are the two dark things." Seventh.

8. The Bright Discourse

8. "Monks, there are these two bright things. Which two? Sense of shame and fear of wrongdoing. These, monks, are the two bright things." The eighth.

9. The Conduct Discourse

9. "Monks, these two bright things protect the world. Which two? Sense of shame and fear of wrongdoing. If, monks, these two bright things did not protect the world, there would be no recognition of 'mother', or 'aunt', or 'uncle's wife', or 'teacher's wife', or 'wives of respected ones'. The world would become mixed up like goats, sheep, chickens, pigs, dogs and jackals. But because, monks, these two bright things protect the world, therefore there is recognition of 'mother', 'aunt', 'uncle's wife', 'teacher's wife', and 'wives of respected ones'." Ninth.

10. The Discourse on Entering the Rains

10. "Monks, there are these two times for entering the rains. Which two? The earlier and the later. These, monks, are the two times for entering the rains." Tenth.

The Chapter on Punishments, First.

Here is its summary -

Faults and strivings, two causing remorse, with the understood as fifth;

Fetters and dark, bright, conduct, with entering the rains completes the chapter.

2. The Chapter on Legal Cases

11. "Monks, there are these two powers. Which two? The power of reflection and the power of development. And what, monks, is the power of reflection? Here, monks, someone reflects thus: 'Evil is the result of bodily misconduct both in this very life and in the life to come, evil is the result of verbal misconduct both in this very life and in the life to come, evil is the result of mental misconduct both in this very life and in the life to come.' Having reflected thus, having abandoned bodily misconduct he develops bodily good conduct, having abandoned verbal misconduct he develops verbal good conduct, having abandoned mental misconduct he develops mental good conduct, he maintains himself pure. This, monks, is called the power of reflection.

"And what, monks, is the power of development? Therein, monks, this power of development is the power of trainees. For, monks, depending on the trainee's power one abandons lust, abandons hatred, abandons delusion. Having abandoned lust, having abandoned hatred, having abandoned delusion, one does not do what is unwholesome, does not engage in what is evil. This, monks, is called the power of development. These, monks, are the two powers."

12. "Monks, there are these two powers. Which two? The power of reflection and the power of development. And what, monks, is the power of reflection? Here, monks, someone reflects thus: 'Evil is the result of bodily misconduct both in this very life and in the life to come, evil is the result of verbal misconduct both in this very life and in the life to come, evil is the result of mental misconduct both in this very life and in the life to come.' Having reflected thus, having abandoned bodily misconduct he develops bodily good conduct, having abandoned verbal misconduct he develops verbal good conduct, having abandoned mental misconduct he develops mental good conduct, he maintains himself pure. This, monks, is called the power of reflection.

"And what, monks, is the power of development? Here, monks, a monk develops the enlightenment factor of mindfulness based upon seclusion, based upon dispassion, based upon cessation, maturing in release, develops the enlightenment factor of investigation-of-states... He develops the enlightenment factor of energy... He develops the enlightenment factor of rapture... He develops the enlightenment factor of tranquillity... He develops the enlightenment factor of concentration... he develops the enlightenment factor of equanimity based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This, monks, is called the power of development. These, monks, are the two powers."

13. "Monks, there are these two powers. Which two? The power of reflection and the power of development. And what, monks, is the power of reflection? Here, monks, someone reflects thus: 'Evil is the result of bodily misconduct both in this very life and in the life to come, evil is the result of verbal misconduct both in this very life and in the life to come, evil is the result of mental misconduct both in this very life and in the life to come.' Having reflected thus, having abandoned bodily misconduct he develops bodily good conduct, having abandoned verbal misconduct he develops verbal good conduct, having abandoned mental misconduct he develops mental good conduct, he maintains himself pure. This, monks, is called the power of reflection.

"And what, monks, is the power of development? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. With the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption. With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This, monks, is called the power of development. These, monks, are the two powers."

14. "Monks, there are these two ways of the Truth Finder's teaching of the Teaching. Which two? In brief and in detail. These, monks, are the two ways of the Truth Finder's teaching of the Teaching."

15. "Monks, in a litigation where both the accused monk and the accusing monk do not properly examine themselves, it can be expected, monks, that this litigation will lead to prolongation, harshness and strife, and the monks will not dwell at ease. But monks, in a litigation where both the accused monk and the accusing monk properly examine themselves, it can be expected, monks, that this litigation will not lead to prolongation, harshness and strife, and the monks will dwell at ease.

"And how, monks, does an accused monk properly examine himself? Here, monks, an accused monk reflects thus: 'I have committed an unwholesome deed in some respect by body. That monk saw me committing an unwholesome deed in some respect by body. If I had not committed an unwholesome deed in some respect by body, that monk would not have seen me committing an unwholesome deed in some respect by body. But since I committed an unwholesome deed in some respect by body, that monk saw me committing an unwholesome deed in some respect by body. And having seen me committing an unwholesome deed in some respect by body, that monk became displeased. Being displeased, that monk spoke words of displeasure to me. Being spoken to with words of displeasure by that monk, I became displeased. Being displeased, I informed others. Thus in this case the transgression overcame me, just as the customs duty overcomes one carrying goods.' This, monks, is how an accused monk properly examines himself.

"And how, monks, does an accusing monk properly examine himself? Here, monks, an accusing monk reflects thus: 'This monk has committed an unwholesome deed in some respect by body. I saw this monk committing an unwholesome deed in some respect by body. If this monk had not committed an unwholesome deed in some respect by body, I would not have seen this monk committing an unwholesome deed in some respect by body. But since this monk committed an unwholesome deed in some respect by body, I saw this monk committing an unwholesome deed in some respect by body. And having seen this monk committing an unwholesome deed in some respect by body, I became displeased. Being displeased, I spoke to this monk with words of displeasure. Being spoken to by me with words of displeasure, this monk became displeased. Being displeased, he informed others. Thus in this case the transgression overcame me, just as the customs duty overcomes one carrying goods.' This, monks, is how an accusing monk properly examines himself.

"Monks, in a litigation where both the accused monk and the accusing monk do not properly examine themselves, it can be expected, monks, that this litigation will lead to prolongation, harshness and strife, and the monks will not dwell at ease. But monks, in a litigation where both the accused monk and the accusing monk properly examine themselves, it can be expected, monks, that this litigation will not lead to prolongation, harshness and strife, and the monks will dwell at ease."

16. Then a certain brahmin approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, that brahmin said this to the Blessed One - "Master Gotama, what is the cause, what is the reason why some beings here, with the breaking up of the body, after death, are reborn in a plane of misery, a bad destination, a lower realm, in hell?" "Brahmin, it is because of unrighteous conduct and wrong conduct that some beings here, with the breaking up of the body, after death, are reborn in a plane of misery, a bad destination, a lower realm, in hell."

"Master Gotama, what is the cause, what is the reason why some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world?" "Brahmin, it is because of righteous conduct and proper conduct that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world."

"Excellent, Master Gotama! Excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - thinking 'Those with eyes will see forms'; even so, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."

17. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One - "Master Gotama, what is the cause, what is the reason why some beings here, with the breaking up of the body, after death, are reborn in a plane of misery, a bad destination, a lower realm, in hell?" "Brahmin, it is because of what has been done and what has not been done. Thus some beings here, with the breaking up of the body, after death, are reborn in a plane of misery, a bad destination, a lower realm, in hell." "And Master Gotama, what is the cause, what is the reason why some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world?" "Brahmin, it is because of what has been done and what has not been done. Thus some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world." I do not understand in detail the meaning of what Master Gotama has stated in brief without explaining the detailed meaning. It would be good if Master Gotama would teach me the Teaching in such a way that I could understand in detail the meaning of what Master Gotama has stated in brief without explaining the detailed meaning. "Then listen, brahmin, attend carefully, I shall speak." "Yes, sir," the brahmin Jāṇussoṇi replied to the Blessed One. The Blessed One said this -

"Here, brahmin, someone has done bodily misconduct, has not done bodily good conduct; has done verbal misconduct, has not done verbal good conduct; has done mental misconduct, has not done mental good conduct. Thus, brahmin, because of what has been done and what has not been done, some beings here, with the breaking up of the body, after death, are reborn in a plane of misery, a bad destination, a lower realm, in hell. Here, brahmin, someone has done bodily good conduct, has not done bodily misconduct; has done verbal good conduct, has not done verbal misconduct; has done mental good conduct, has not done mental misconduct. Thus, brahmin, because of what has been done and what has not been done, some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world."

"Excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."

18. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Ānanda was seated to one side, the Blessed One said this to him - "Ānanda, I declare that bodily misconduct, verbal misconduct, and mental misconduct should definitely not be done." "Venerable Sir, when that which has been declared by the Blessed One as definitely not to be done - bodily misconduct, verbal misconduct, and mental misconduct - is done, what danger is to be expected?" "Ānanda, when that which I have declared as definitely not to be done - bodily misconduct, verbal misconduct, and mental misconduct - is done, this danger is to be expected: one reproaches oneself, wise people, after investigation, criticise one, an evil reputation spreads, one dies confused, and with the breaking up of the body, after death, one is reborn in a plane of misery, a bad destination, a lower realm, in hell. Ānanda, when that which I have declared as definitely not to be done - bodily misconduct, verbal misconduct, and mental misconduct - is done, this is the danger to be expected."

"Ānanda, I declare that bodily good conduct, verbal good conduct, and mental good conduct should definitely be done." "Venerable Sir, when that which has been declared by the Blessed One as definitely to be done - bodily good conduct, verbal good conduct, and mental good conduct - is done, what benefit is to be expected?" "Ānanda, when that which I have declared as definitely to be done - bodily good conduct, verbal good conduct, and mental good conduct - is done, this benefit is to be expected: one does not reproach oneself, wise people, after investigation, praise one, a good reputation spreads, one dies unconfused, and with the breaking up of the body, after death, one is reborn in a good destination, in a heavenly world. Ānanda, when that which I have declared as definitely to be done - bodily good conduct, verbal good conduct, and mental good conduct - is done, this is the benefit to be expected."

19. "Monks, abandon the unwholesome. Monks, it is possible to abandon the unwholesome. If, monks, it were not possible to abandon the unwholesome, I would not say: 'Monks, abandon the unwholesome.' But because, monks, it is possible to abandon the unwholesome, therefore I say: 'Monks, abandon the unwholesome.' If abandoning the unwholesome, monks, were to lead to harm and suffering, I would not say: 'Monks, abandon the unwholesome.' But because, monks, abandoning the unwholesome leads to welfare and happiness, therefore I say: 'Monks, abandon the unwholesome.'"

"Monks, develop the wholesome. "It is possible, monks, to develop the wholesome. If, monks, it were not possible to develop the wholesome, I would not say: 'Monks, develop the wholesome.' But because, monks, it is possible to develop the wholesome, therefore I say: 'Monks, develop the wholesome.' If developing the wholesome, monks, were to lead to harm and suffering, I would not say: 'Monks, develop the wholesome.' But because, monks, developing the wholesome leads to welfare and happiness, therefore I say: 'Monks, develop the wholesome.'"

20. "Monks, these two things lead to the decay and disappearance of the true Teaching. Which two? Wrongly placed terms and phrases, and wrongly interpreted meaning. Monks, when terms and phrases are wrongly placed, the meaning is also wrongly inferred. These, monks, are the two things that lead to the decay and disappearance of the true Teaching."

21. "Monks, these two things lead to the maintenance, non-decay and non-disappearance of the true Teaching. Which two? Rightly placed terms and phrases, and rightly interpreted meaning. Monks, when terms and phrases are rightly placed, the meaning is also rightly inferred. These, monks, are the two things that lead to the maintenance, non-decay and non-disappearance of the true Teaching."

The Second Chapter on Legal Cases.

3. The Chapter on Fools

22. "These two, monks, are fools. Which two? One who does not see a transgression as a transgression, and one who does not accept according to the Teaching when another is confessing a transgression. These, monks, are two fools." "These two, monks, are wise persons. Which two? One who sees a transgression as a transgression, and one who accepts according to the Teaching when another is confessing a transgression. These, monks, are two wise persons."

23. "Monks, these two misrepresent the Truth Finder. Which two? One who is corrupt with inner hatred, and one who has faith but has grasped wrongly. These, monks, are two who misrepresent the Truth Finder."

24. "Monks, these two misrepresent the Truth Finder. Which two? One who explains what was not spoken and not uttered by the Truth Finder as spoken and uttered by the Truth Finder, and one who explains what was spoken and uttered by the Truth Finder as not spoken and not uttered by the Truth Finder. These, monks, are two who misrepresent the Truth Finder." "Monks, these two do not misrepresent the Truth Finder. Which two? One who explains what was not spoken and not uttered by the Truth Finder as not spoken and not uttered by the Truth Finder, and one who explains what was spoken and uttered by the Truth Finder as spoken and uttered by the Truth Finder. These, monks, are two who do not misrepresent the Truth Finder."

25. "Monks, these two misrepresent the Truth Finder. Which two? One who explains a discourse whose meaning needs to be interpreted as a discourse whose meaning is explicit, and one who explains a discourse whose meaning is explicit as a discourse whose meaning needs to be interpreted. These, monks, are two who misrepresent the Truth Finder."

26. "Monks, these two do not misrepresent the Truth Finder. Which two? One who explains a discourse whose meaning needs to be interpreted as a discourse whose meaning needs to be interpreted, and one who explains a discourse whose meaning is explicit as a discourse whose meaning is explicit. These, monks, are two who do not misrepresent the Truth Finder."

27. "For one with concealed actions, monks, one of two destinations is to be expected - hell or the animal realm. For one with unconcealed actions, monks, one of two destinations is to be expected - deities or human beings."

28. "For one of wrong view, monks, one of two destinations is to be expected - hell or the animal realm."

29. "For one of right view, monks, one of two destinations is to be expected - deities or human beings."

30. "For one who is immoral, monks, there are two receptacles - hell or the animal realm. For one who is virtuous, monks, there are two receptacles - deities or human beings."

31. "Monks, seeing two benefits, I resort to remote lodgings in forests and woodland thickets. Which two? Seeing a pleasant dwelling for myself in this very life, and having compassion for future generations. Monks, seeing these two benefits, I resort to remote lodgings in forests and woodland thickets."

32. "Monks, there are these two things pertaining to true knowledge. Which two? Serenity and insight. Monks, when serenity is developed, what purpose does it serve? The mind is developed. When the mind is developed, what purpose does it serve? Whatever lust there is abandoned. Monks, when insight is developed, what purpose does it serve? Wisdom is developed. When wisdom is developed, what purpose does it serve? Whatever ignorance there is abandoned. Monks, a mind defiled by lust is not liberated, and wisdom defiled by ignorance is not developed. Thus, monks, through fading away of lust there is liberation of mind, through fading away of ignorance there is liberation by wisdom."

The Chapter on Fools, the third.

4. The Chapter on Same-Minded

33. "Monks, I shall teach you the plane of an untrue man and the plane of a true man. Listen to it, attend carefully. I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"And what, monks, is the plane of an untrue man? An untrue man, monks, is ungrateful and unthankful. This, monks, is known by the wise as ingratitude and unthankfulness. This, monks, is entirely the plane of an untrue man, that is, ingratitude and unthankfulness. But a true man, monks, is grateful and thankful. This, monks, is known by the wise as gratitude and thankfulness. This, monks, is entirely the plane of a true man, that is, gratitude and thankfulness."

34. "Monks, I say there are two who cannot be repaid. Of which two? Mother and father. Even if one should carry about one's mother on one shoulder and one's father on the other shoulder for a hundred years, living for a hundred years, and would attend to them by anointing, massaging, bathing, and rubbing their limbs. And even if they should defecate and urinate right there. Even then, monks, one would not have done enough for one's parents, nor repaid them. And monks, even if one should establish one's parents in supreme authority and rule over this great earth abundant with the seven treasures, even then, monks, one would not have done enough for one's parents, nor repaid them. What is the reason for this? Monks, parents do much for their children - they raise them, nourish them, and show them this world. But monks, whoever encourages, settles and establishes their faithless parents in faith, their unvirtuous parents in virtue, their stingy parents in generosity, their unwise parents in wisdom - to this extent, monks, one has done enough for one's parents and repaid them."

35. Then a certain brahmin approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous...etc... Seated to one side, that brahmin said this to the Blessed One - "What does Master Gotama assert, what does he proclaim?" "I am one who teaches action, brahmin, and one who teaches non-action." "But how is Master Gotama one who teaches action and one who teaches non-action?"

"I teach non-action, brahmin, with regard to bodily misconduct, verbal misconduct, mental misconduct; I teach non-action with regard to various kinds of evil, unwholesome states. "I teach action, brahmin, with regard to good bodily conduct, good verbal conduct, good mental conduct; I teach action with regard to various kinds of wholesome states. That is how, brahmin, I am one who teaches action and one who teaches non-action."

"Excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."

36. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the householder Anāthapiṇḍika said this to the Blessed One - "Venerable Sir, how many worthy recipients are there in the world, and where should a gift be given?" "There are two worthy recipients in the world, householder - the trainee and the one beyond training. These, householder, are the two worthy recipients in the world, and here a gift should be given."

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

"The trainee and one beyond training in this world,

Are worthy of offerings from those who make offerings;

They are upright with body, speech, and mind;

They are a field for those who make offerings, what is given here bears great fruit."

37. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Sāriputta was dwelling at Sāvatthī in the Eastern Park, in the Mansion of Migāra's Mother. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this: "Friends, I shall teach about the person who is internally fettered and externally fettered. Listen to it, attend carefully, I shall speak." "Yes, friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

"And what, friend, is a person who is internally fettered? Here, friend, a monk is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken. With the breaking up of the body, after death, he is reborn in a certain order of deities. Passing away from there, he is a returner, coming back to this state of being. This, friend, is called an individual fettered internally who is a returner, coming back to this state of being.

"And what, friend, is an individual fettered externally? Here, friend, a monk is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken. He enters and dwells in a certain peaceful liberation of mind. With the breaking up of the body, after death, he is reborn in a certain order of deities. Passing away from there, he is a non-returner, not coming back to this state of being. This, friend, is called an individual with external fetters who is a non-returner, not coming back to this state of being.

Furthermore, friend, a monk is virtuous... etc... trains in the training rules he has undertaken. He practises for revulsion, dispassion, and cessation regarding sensual pleasures. He practises for revulsion, dispassion, and cessation regarding existences. He practises for the destruction of craving. He practises for the destruction of greed. With the breaking up of the body, after death, he is reborn in a certain order of deities. Passing away from there, he is a non-returner, not coming back to this state of being. This, friend, is called an individual with external fetters who is a non-returner, not coming back to this state of being."

Then several deities of harmonious mind approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, those deities said this to the Blessed One - "Venerable Sir, the Venerable Sāriputta is teaching the monks at the Migāramātā's mansion in the Eastern Park about the person with internal fetters and external fetters. The assembly is delighted, Venerable Sir. It would be good, Venerable Sir, if the Blessed One would approach the Venerable Sāriputta out of compassion." The Blessed One consented by remaining silent. Then the Blessed One - just as a strong person might extend their bent arm or bend their extended arm, disappeared from Jetavana and appeared in the presence of the Venerable Sāriputta at the Migāramātā's mansion in the Eastern Park. The Blessed One sat down on the prepared seat. The Venerable Sāriputta too, having paid homage to the Blessed One, sat down to one side. When the Venerable Sāriputta was seated to one side, the Blessed One said this to him -

"Here, Sāriputta, several deities of harmonious mind approached me; having approached, they paid homage to me and stood to one side. Standing to one side, Sāriputta, those deities said this to me - "Venerable Sir, the Venerable Sāriputta is teaching the monks at the Migāramātā's mansion in the Eastern Park about the person with internal fetters and external fetters. The assembly is delighted, Venerable Sir. It would be good, Venerable Sir, if the Blessed One would approach the Venerable Sāriputta out of compassion." Those deities, Sāriputta, though being ten, twenty, thirty, forty, fifty, or sixty, stand on a mere needle point and do not obstruct one another. Perhaps you might think, Sāriputta: 'Surely it must be that those deities have developed their minds in such a way that though being ten, twenty, thirty, forty, fifty, or sixty, they stand on a mere needle point and do not obstruct one another.' But, Sāriputta, it should not be regarded thus. It is right here, Sāriputta, that those deities have developed their minds in such a way that though being ten... etc... and do not obstruct one another. Therefore, Sāriputta, you should train thus: 'We will have peaceful faculties and peaceful minds.' This is how you should train, Sāriputta. For when you have peaceful faculties and peaceful minds, Sāriputta, your bodily action will be peaceful, verbal action will be peaceful, mental action will be peaceful. 'We will bring only peaceful offerings to our spiritual companions.' This is how you should train, Sāriputta. The wanderers belonging to other sects have suffered loss, Sāriputta, in not having heard this exposition of the Teaching."

38. Thus have I heard - On one occasion the Venerable Mahākaccāna was dwelling at Varaṇā on the bank of the river Bhaddasā. Then the brahmin Ārāmadaṇḍa approached the Venerable Mahākaccāna; having approached, he exchanged greetings with the Venerable Mahākaccāna. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Ārāmadaṇḍa said this to the Venerable Mahākaccāna - "Master Kaccāna, what is the cause, what is the reason why nobles dispute with nobles, brahmins dispute with brahmins, and householders dispute with householders?" "Brahmin, it is because of adherence to sensual lust, being bound, ensnared, obsessed, clamped and held that nobles dispute with nobles, brahmins dispute with brahmins, and householders dispute with householders."

"And Master Kaccāna, what is the cause, what is the reason why ascetics dispute with ascetics?" "Brahmin, it is because of adherence to views and lust, being bound, ensnared, obsessed, clamped and held that ascetics dispute with ascetics."

"But Master Kaccāna, is there anyone in the world who has overcome both this adherence to sensual lust, being bound, ensnared, obsessed, clamped and held, and this adherence to views and lust, being bound, ensnared, obsessed, clamped and held?" "There is, brahmin, one in the world who has overcome both this adherence to sensual lust, being bound, ensnared, obsessed, clamped and held, and this adherence to views and lust, being bound, ensnared, obsessed, clamped and held."

"But who is that one, Master Kaccāna, in the world who has overcome both this adherence to sensual lust, being bound, ensnared, obsessed, clamped and held, and this adherence to views and lust, being bound, ensnared, obsessed, clamped and held?" "There is, brahmin, a city named Sāvatthī in the eastern regions. That Blessed One, the Arahant, the Fully Enlightened One is dwelling there at present. For that Blessed One, brahmin, has overcome both this adherence to sensual lust, being bound, ensnared, obsessed, clamped and held, and this adherence to views and lust, being bound, ensnared, obsessed, clamped and held."

When this was said, the brahmin Ārāmadaṇḍa rose from his seat, arranged his upper robe over one shoulder, pressed his right knee to the ground, raised his joined palms in reverential salutation towards the Blessed One, and uttered this inspired utterance three times:

"Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One, homage to the Blessed One, the Worthy One, the Perfectly Enlightened One, homage to the Blessed One, the Worthy One, the Perfectly Enlightened One. For that Blessed One has overcome both this adherence to sensual lust, being bound, ensnared, obsessed, clamped and held, and this adherence to views and lust, being bound, ensnared, obsessed, clamped and held."

"Excellent, Master Kaccāna, excellent, Master Kaccāna! Just as, Master Kaccāna, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - thinking 'Those with eyes will see forms'; even so, Master Kaccāna has made the Teaching clear in many ways. I, Master Kaccāna, go for refuge to that Master Gotama, to the Teaching, and to the Community of monks. May Master Kaccāna remember me as a lay follower who has gone for refuge from this day forward for life."

39. On one occasion the Venerable Mahākaccāna was dwelling at Madhurā in the Gundā Grove. Then the brahmin Kandarāyana approached the Venerable Mahākaccāna; having approached... etc... Seated to one side, the brahmin Kandarāyana said this to the Venerable Mahākaccāna - "I have heard this, Master Kaccāna, 'The ascetic Kaccāna does not welcome, or rise for, or offer a seat to brahmins who are old, aged, elderly, advanced in years and have reached the final stage of life.' Is this so, Master Kaccāna? For Master Kaccāna does not welcome, or rise for, or offer a seat to brahmins who are old, aged, elderly, advanced in years and have reached the final stage of life. This, Master Kaccāna, is not proper."

"Brahmin, the plane of the elderly and the plane of the young have been declared by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. Even if, brahmin, one is old, eighty, ninety, or a hundred years from birth, and he indulges in sensual pleasures, dwells amidst sensual pleasures, burns with the fever of sensual pleasures, is consumed by thoughts of sensual pleasures, and is eager in the quest for sensual pleasures. Then he is reckoned simply as a foolish one, not an elder. Even if, brahmin, one is young, youthful, black-haired, endowed with the blessing of youth, in the prime of life. And he does not indulge in sensual pleasures, does not dwell amidst sensual pleasures, does not burn with the fever of sensual pleasures, is not consumed by thoughts of sensual pleasures, is not eager in the quest for sensual pleasures. Then he is reckoned simply as a wise elder."

When this was said, the brahmin Kandarāyana rose from his seat, arranged his upper robe over one shoulder, and bowed with his head at the feet of the hundred young monks - "You are grown, standing on the plane of growth. We are young, standing on the plane of youth."

"Excellent, Master Kaccāna...etc... May Master Kaccāna remember me as a lay follower who has gone for refuge from this day forward for life."

40. "Monks, whenever thieves are strong, kings at that time are weak. At that time, monks, it is not comfortable for the king to enter or leave, or to inspect the outlying provinces. At that time it is also not comfortable for brahmins and householders to enter or leave, or to inspect their external activities. Just so, monks, whenever evil monks are strong, good monks at that time are weak. At that time, monks, the good monks remain completely silent in the midst of the Community, or they stay in outlying provinces. That is for the harm of many people, for the unhappiness of many people, for the detriment, harm and suffering of devas and human beings.

"Monks, whenever kings are strong, thieves at that time are weak. At that time, monks, it is comfortable for the king to enter or leave, or to inspect the outlying provinces. At that time it is also comfortable for brahmins and householders to enter or leave, or to inspect their external activities. Just so, monks, whenever good monks are strong, evil monks at that time are weak. At that time, monks, the evil monks remain completely silent in the midst of the Community, or they depart wherever they will. That is for the welfare of the multitude, for the happiness of the multitude, for the good, welfare, and happiness of devas and humans."

41. "I do not praise wrong practice, monks, of either of two: whether of a householder or one gone forth. Whether a householder or one gone forth, monks, practising wrongly, because of wrong practice, is not an achiever of the true way, the wholesome Teaching.

"I praise right practice, monks, of either of two: whether of a householder or one gone forth. Whether a householder or one gone forth, monks, practising rightly, because of right practice, is an achiever of the true way, the wholesome Teaching."

42. "Monks, those monks who reject the meaning and the Teaching with badly learned discourses and similar phrases are practising for the harm of many people, for the unhappiness of many people, for the detriment, harm and suffering of devas and human beings. And, monks, those monks generate much demerit and they cause this true Teaching to disappear.

"Monks, those monks who conform to the meaning and the Teaching with well learned discourses and similar phrases are practising for the welfare of many people, for the happiness of many people, for the good, welfare and happiness of devas and human beings. And, monks, those monks generate much merit and they cause this true Teaching to endure."

Fourth Chapter on Same-Minded.

5. The Chapter on Assemblies

43. "Monks, there are these two assemblies. Which two? The shallow assembly and the deep assembly. And what, monks, is the shallow assembly? Here, monks, in which assembly the monks are haughty, empty, fickle, garrulous, of loose speech, unmindful, not clearly comprehending, unconcentrated, with wandering minds, with uncontrolled faculties. This, monks, is called the shallow assembly.

"And what, monks, is the deep assembly? Here, monks, in which assembly the monks are not haughty, not empty, not fickle, not garrulous, not of loose speech, with established mindfulness, clearly comprehending, concentrated, with one-pointed mind, with controlled faculties. This, monks, is called the deep assembly. These, monks, are the two assemblies. This is the foremost of these two assemblies, monks, that is, the deep assembly."

44. "Monks, there are these two assemblies. Which two? The divided assembly and the harmonious assembly. And what, monks, is the divided assembly? Here, monks, in which assembly the monks have fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers. This, monks, is called the divided assembly.

"And what, monks, is the harmonious assembly? Here, monks, in which assembly the monks live in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes. This, monks, is called the harmonious assembly. These, monks, are the two assemblies. This is the foremost of these two assemblies, monks, that is, the harmonious assembly."

45. "Monks, there are these two assemblies. Which two? The assembly without ideals and the assembly with ideals. And what, monks, is the assembly without ideals? Here, monks, in which assembly the elder monks are luxurious and lax, leading in backsliding, discarding the duty of solitude, they do not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. Later generations follow their example. They too become luxurious and lax, leading in backsliding, discarding the duty of solitude, they do not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This, monks, is called the assembly without ideals.

"And what, monks, is the assembly with ideals? Here, monks, in which assembly the elder monks are not luxurious and not lax, discarding backsliding, leading in solitude, they arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. Later generations follow their example. They too become not luxurious and not lax, discarding backsliding, leading in solitude, they arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This, monks, is called the assembly with ideals. These, monks, are the two assemblies. This is the foremost of these two assemblies, monks, that is, the assembly with ideals."

46. "Monks, there are these two assemblies. Which two? The ignoble assembly and the noble assembly. And what, monks, is the ignoble assembly? Here, monks, in which assembly the monks do not understand as it really is 'This is suffering', they do not understand as it really is 'This is the origin of suffering', they do not understand as it really is 'This is the cessation of suffering', they do not understand as it really is 'This is the way leading to the cessation of suffering'. This, monks, is called the ignoble assembly.

"And what, monks, is the noble assembly? Here, monks, in which assembly the monks understand as it really is 'This is suffering', they understand as it really is 'This is the origin of suffering', they understand as it really is 'This is the cessation of suffering', they understand as it really is 'This is the way leading to the cessation of suffering'. This, monks, is called the noble assembly. These, monks, are the two assemblies. This is the foremost of these two assemblies, monks, that is, the noble assembly."

47. "Monks, there are these two assemblies. Which two? The worthless assembly and the excellent assembly. And what, monks, is the worthless assembly? Here, monks, in which assembly the monks take a wrong course through desire, take a wrong course through hatred, take a wrong course through delusion, take a wrong course through fear. This, monks, is called the worthless assembly.

"And what, monks, is the excellent assembly? Here, monks, in which assembly the monks do not take a wrong course through desire, do not take a wrong course through hatred, do not take a wrong course through delusion, do not take a wrong course through fear. This, monks, is called the cream of assemblies. These, monks, are the two assemblies. This is the foremost of these two assemblies, monks, that is, the cream of assemblies."

48. "Monks, there are these two assemblies. Which two? The assembly disciplined by flattery but not by questioning, and the assembly disciplined by questioning but not by flattery. And what, monks, is the assembly disciplined by flattery but not by questioning? Here, monks, in which assembly when those discourses spoken by the Truth Finder that are deep, deep in meaning, supramundane, connected with voidness, are being recited, the monks do not want to listen, do not lend an ear, do not set their minds on final knowledge, and do not think those teachings should be learned and mastered. But when those discourses that are compositions of poets, with elegant words and phrases, spoken by outsiders, spoken by disciples, are being recited, they want to listen, lend an ear, set their minds on final knowledge, and think those teachings should be learned and mastered, and having learned that Teaching, they neither question one another nor investigate - 'How is this, what is the meaning of this?' They do not reveal what has not been revealed, do not make clear what has not been made clear, and do not dispel doubt about numerous doubtful points. This, monks, is called the assembly disciplined by flattery but not by questioning.

"And what, monks, is the assembly disciplined by questioning but not by flattery? Here, monks, in which assembly when those discourses that are compositions of poets, with elegant words and phrases, spoken by outsiders, spoken by disciples, are being recited, the monks do not want to listen, do not lend an ear, do not set their minds on final knowledge, and do not think those teachings should be learned and mastered. But when those discourses spoken by the Truth Finder that are deep, deep in meaning, supramundane, connected with voidness, are being recited, they want to listen, lend an ear, set their minds on final knowledge, and think those teachings should be learned and mastered. Having learned that Teaching, they question one another and investigate - 'How is this, what is the meaning of this?' They reveal what has not been revealed, make clear what has not been made clear, and dispel doubt about numerous doubtful points. This, monks, is called the assembly disciplined by questioning but not by flattery. These, monks, are the two assemblies. This is the foremost of these two assemblies, monks, that is, the assembly disciplined by questioning but not by flattery."

49. "Monks, there are these two assemblies. Which two? An assembly that values material things but not the true Teaching, and an assembly that values the true Teaching but not material things. And what, monks, is an assembly that values material things but not the true Teaching? Here, monks, in which assembly the monks speak praise of one another in the presence of white-clothed householders: 'This monk is liberated in both respects, this one is liberated by wisdom, this one is a body witness, this one is attained-to-view, this one is liberated by faith, this one is a Teaching-follower, this one is a faith-follower, this one is virtuous with good qualities, this one is immoral with evil qualities.' They gain material things through that. Having gained those material things, they use them being greedy, infatuated, engrossed, not seeing the danger, lacking the wisdom of escape. This, monks, is called an assembly that values material things but not the true Teaching.

"And what, monks, is an assembly that values the true Teaching but not material things? Here, monks, in which assembly the monks do not speak praise of one another in the presence of white-clothed householders: 'This monk is liberated in both respects, this one is liberated by wisdom, this one is a body witness, this one is attained-to-view, this one is liberated by faith, this one is a Teaching-follower, this one is a faith-follower, this one is virtuous with good qualities, this one is immoral with evil qualities.' They gain material things through that. Having gained those material things, they use them without being greedy, without being infatuated, without being engrossed, seeing the danger, with the wisdom of escape. This, monks, is called an assembly that values the true Teaching but not material things. These, monks, are the two assemblies. This is the foremost of these two assemblies, monks, that is, the assembly that values the true Teaching but not material things."

50. "Monks, there are these two assemblies. Which two? The unrighteous assembly and the righteous assembly. And what, monks, is the unrighteous assembly? Here, monks, in which assembly unrighteous actions prevail and righteous actions do not prevail, undisciplined actions prevail and disciplined actions do not prevail, unrighteous actions shine forth and righteous actions do not shine forth, undisciplined actions shine forth and disciplined actions do not shine forth. This, monks, is called the unrighteous assembly.

"And what, monks, is the righteous assembly? Here, monks, in which assembly righteous actions prevail and unrighteous actions do not prevail, disciplined actions prevail and undisciplined actions do not prevail, righteous actions shine forth and unrighteous actions do not shine forth, disciplined actions shine forth and undisciplined actions do not shine forth. This, monks, is called the righteous assembly. These, monks, are the two assemblies. This is the foremost of these two assemblies, monks, that is, the righteous assembly."

51. "Monks, there are these two assemblies. Which two? The unrighteous assembly and the righteous assembly... etc... These, monks, are the two assemblies. This is the foremost of these two assemblies, monks, that is, the righteous assembly."

52. "Monks, there are these two assemblies. Which two? The assembly that speaks contrary to the Teaching and the assembly that speaks according to the Teaching. And what, monks, is the assembly that speaks contrary to the Teaching? Here, monks, in which assembly the monks take up a litigation, whether righteous or unrighteous. Having taken up that litigation, they neither reconcile with one another nor come to agreement, neither convince one another nor come to understanding. Being without the power of agreement and without the power of understanding, unwilling to relinquish, they firmly grasp and adhere to that very litigation, insisting - 'This alone is true and everything else is false.' This, monks, is called the assembly that speaks contrary to the Teaching.

"And what, monks, is the assembly that speaks according to the Teaching? Here, monks, in which assembly the monks take up a litigation, whether righteous or unrighteous. Having taken up that litigation, they reconcile with one another and come to agreement, convince one another and come to understanding. Being with the power of agreement and with the power of understanding, willing to relinquish, they do not firmly grasp and adhere to that very litigation, insisting - 'This alone is true and everything else is false.' This, monks, is called the assembly that speaks according to the Teaching. These, monks, are the two assemblies. This is the foremost of these two assemblies, monks, that is, the assembly that speaks according to the Teaching."

The Chapter on Assemblies, the fifth.

Here is its summary -

The chapters on the Obvious, the Foremost, the Noble, and the fifth on the Dregs;

The Kindled, Material Things, the Unrighteous, and with the Unethical.

The First Fifty is finished.

2. The Second Fifty

1. The Chapter on Persons

53. "These two individuals, monks, when arising in the world, arise for the welfare of the multitude, for the happiness of the multitude, for the good, welfare, and happiness of devas and humans. Which two? The Truth Finder, the Worthy One, the Perfectly Enlightened One, and the wheel-turning monarch. These, monks, are the two individuals who, when arising in the world, arise for the welfare of the multitude, for the happiness of the multitude, for the good, welfare, and happiness of devas and humans."

54. "These two individuals, monks, when arising in the world, arise as extraordinary persons. Which two? The Truth Finder, the Worthy One, the Perfectly Enlightened One, and the wheel-turning monarch. These, monks, are the two individuals who, when arising in the world, arise as extraordinary persons."

55. "Monks, the death of two individuals is regretted by many people. Of which two? Of the Truth Finder, the Worthy One, the Perfectly Enlightened One, and of the wheel-turning monarch. Monks, the death of these two individuals is regretted by many people."

56. "Monks, these two are worthy of a monument. Which two? The Truth Finder, the Worthy One, the Perfectly Enlightened One, and the wheel-turning monarch. These, monks, are the two worthy of a monument."

57. "Monks, there are these two enlightened ones. Which two? The Truth Finder, the Worthy One, the Perfectly Enlightened One, and the Privately Enlightened One. These, monks, are the two enlightened ones."

58. "Monks, these two do not tremble when lightning strikes. Which two? A monk with taints destroyed and a well-trained elephant. These, monks, are the two who do not tremble when lightning strikes."

59. "Monks, these two do not tremble when lightning strikes. Which two? A monk with taints destroyed and a well-trained horse. These, monks, are the two who do not tremble when lightning strikes."

60. "Monks, these two do not tremble when lightning strikes. Which two? A monk with taints destroyed and the lion, king of beasts. These, monks, are the two who do not tremble when lightning strikes."

61. "Monks, seeing these two benefits, the kimpurisas do not speak human speech. Which two? 'Let us not speak falsely, and let us not falsely accuse another'. These, monks, are the two benefits seeing which the kimpurisas do not speak human speech."

62. "Monks, a woman dies unsatisfied and unremitting in regard to two things. Of which two? Sexual intercourse and giving birth. Monks, a woman dies unsatisfied and unremitting in regard to these two things."

63. "Monks, I shall teach you dwelling together of those who are not at peace and dwelling together of those who are at peace. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"And how, monks, is there dwelling together of those who are not at peace, and how do those who are not at peace dwell together? Here, monks, an elder monk thinks thus: 'Neither an elder monk, nor a middle-ranking monk, nor a junior monk should admonish me; I should not admonish an elder monk, a middle-ranking monk, or a junior monk. If an elder monk should admonish me, he would admonish me out of compassion for my harm, not out of compassion for my welfare; I would say "no" to him, I would harass him, and seeing him I would not make amends. If a middle-ranking monk should admonish me...etc... If a junior monk should admonish me, he would admonish me out of compassion for my harm, not out of compassion for my welfare; I would say "no" to him, I would harass him, and seeing him I would not make amends.' A middle-ranking monk too thinks thus...etc... A junior monk too thinks thus: 'Neither an elder monk, nor a middle-ranking monk, nor a junior monk should admonish me; I should not admonish an elder monk, a middle-ranking monk, or a junior monk. If an elder monk should admonish me, he would admonish me out of compassion for my harm, not out of compassion for my welfare; I would say "no" to him, I would harass him, and seeing him I would not make amends. If a middle-ranking monk should admonish me...etc... If a junior monk should admonish me, he would admonish me out of compassion for my harm, not out of compassion for my welfare; I would say "no" to him, I would harass him, and seeing him I would not make amends.' This, monks, is how there is dwelling together of those who are not at peace, and this is how those who are not at peace dwell together.

"And how, monks, is there dwelling together of those who are at peace, and how do those who are at peace dwell together? Here, monks, an elder monk thinks thus: 'An elder monk might admonish me, a middle-ranking monk might admonish me, a junior monk might admonish me; I might admonish an elder monk, I might admonish a middle-ranking monk, I might admonish a junior monk. If an elder monk should admonish me, he would admonish me out of compassion for my welfare, not out of compassion for my harm; I would say "good" to him, I would not harass him, and seeing him I would make amends. If a middle-ranking monk should admonish me...etc... If a junior monk should admonish me, he would admonish me out of compassion for my welfare, not out of compassion for my harm; I would say "good" to him, I would not harass him, and seeing him I would make amends.' A middle-ranking monk too thinks thus...etc... A junior monk too thinks thus: 'An elder monk might admonish me, a middle-ranking monk might admonish me, a junior monk might admonish me; I might admonish an elder monk, I might admonish a middle-ranking monk, I might admonish a junior monk. If an elder monk should admonish me, he would admonish me out of compassion for my welfare, not out of compassion for my harm; I would say "good" to him, I would not harass him, and seeing him I would make amends. If a middle-ranking monk should admonish me...etc... If a junior monk should admonish me, he would admonish me out of compassion for my welfare, not out of compassion for my harm; I would say "good" to him, I would not harass him, and seeing him I would make amends.' This, monks, is how there is dwelling together of those who are at peace, and this is how those who are at peace dwell together."

64. "Monks, in a litigation where verbal exchanges on both sides, insolence of views, resentment, displeasure and mental discontent are not internally settled, it can be expected, monks, of this litigation - 'it will lead to prolongation, harshness and strife, and the monks will not dwell at ease'. But monks, in a litigation where verbal exchanges on both sides, insolence of views, resentment, displeasure and mental discontent are well internally settled, it can be expected, monks, of this litigation - 'it will not lead to prolongation, harshness and strife, and the monks will dwell at ease'."

The Chapter on Persons, First.

2. The Chapter on Happiness

65. "Monks, there are these two kinds of happiness. Which two? The happiness of a householder and the happiness of one gone forth. These, monks, are the two kinds of happiness. This is the foremost of these two kinds of happiness, monks, that is, the happiness of one gone forth."

66. "Monks, there are these two kinds of happiness. Which two? The happiness of sensual pleasure and the happiness of renunciation. These, monks, are the two kinds of happiness. This is the foremost of these two kinds of happiness, that is, the happiness of renunciation."

67. "Monks, there are these two kinds of happiness. Which two? The happiness with acquisitions and the happiness without acquisitions. These, monks, are the two kinds of happiness. This is the foremost of these two kinds of happiness, that is, the happiness without acquisitions."

68. "Monks, there are these two kinds of happiness. Which two? Tainted happiness and taintless happiness. These, monks, are the two kinds of happiness. This is the foremost of these two kinds of happiness, that is, taintless happiness."

69. "Monks, there are these two kinds of happiness. Which two? Carnal happiness and unworldly happiness. These, monks, are the two kinds of happiness. This is the foremost of these two kinds of happiness, that is, unworldly happiness."

70. "Monks, there are these two kinds of happiness. Which two? Noble happiness and ignoble happiness. These, monks, are the two kinds of happiness. This is the foremost of these two kinds of happiness, that is, noble happiness."

71. "Monks, there are these two kinds of happiness. Which two? Bodily happiness and mental happiness. These, monks, are the two kinds of happiness. This is the foremost of these two kinds of happiness, that is, mental happiness."

72. "Monks, there are these two kinds of happiness. Which two? Happiness with rapture and happiness without rapture. These, monks, are the two kinds of happiness. This is the foremost of these two kinds of happiness, that is, happiness without rapture."

73. "Monks, there are these two kinds of happiness. Which two? Pleasant happiness and happiness of equanimity. These, monks, are the two kinds of happiness. This is the foremost of these two kinds of happiness, that is, happiness of equanimity."

74. "Monks, there are these two kinds of happiness. Which two? The happiness of concentration and the happiness of non-concentration. These, monks, are the two kinds of happiness. This is the foremost of these two kinds of happiness, that is, the happiness of concentration."

75. "Monks, there are these two kinds of happiness. Which two? Happiness with rapture as object and happiness without rapture as object. These, monks, are the two kinds of happiness. This is the foremost of these two kinds of happiness, that is, happiness with the object without rapture."

76. "Monks, there are these two kinds of happiness. Which two? Happiness with a pleasant object and happiness with an object of equanimity. These, monks, are the two kinds of happiness. This is the foremost of these two kinds of happiness, that is, happiness with an object of equanimity."

77. "Monks, there are these two kinds of happiness. Which two? Happiness with form as object and happiness with the formless as object. These, monks, are the two kinds of happiness. This is the foremost of these two kinds of happiness, that is, happiness with the formless as object."

The Second Chapter on Happiness.

3. The Chapter on Qualities with a Basis

78. "Monks, evil unwholesome states arise with signs, not without signs. With the abandoning of those very signs, these evil unwholesome states do not exist."

79. "Monks, evil unwholesome states arise with sources, not without sources. With the abandoning of those very sources, these evil unwholesome states do not exist."

80. "Monks, evil unwholesome states arise with causes, not without causes. With the abandoning of those very causes, these evil unwholesome states do not exist."

81. "Monks, evil unwholesome states arise with formations, not without formations. With the abandoning of those very formations, these evil unwholesome states do not exist."

82. "Monks, evil unwholesome states arise with conditions, not without conditions. With the abandoning of those very conditions, these evil unwholesome states do not exist."

83. "Monks, evil unwholesome states arise with form, not without form. With the abandoning of that very form, these evil unwholesome states do not exist."

84. "Monks, evil unwholesome states arise with feeling, not without feeling. With the abandoning of that very feeling, these evil unwholesome states do not exist."

85. "Monks, evil unwholesome states arise with perception, not without perception. With the abandoning of that very perception, these evil unwholesome states do not exist."

86. "Monks, evil unwholesome states arise with consciousness, not without consciousness. With the abandoning of that very consciousness, these evil unwholesome states do not exist."

87. "Monks, evil unwholesome states arise with conditioned objects, not with unconditioned objects. With the abandoning of that very conditioned, these evil unwholesome states do not exist."

Third Chapter on Qualities with a Basis.

4. The Chapter on Qualities

88. "Monks, there are these two things. Which two? Liberation of mind and liberation by wisdom. These, monks, are the two things."

89. "Monks, there are these two things. Which two? Exertion and non-distraction. These, monks, are the two things."

90. "Monks, there are these two things. Which two? Name and form. These, monks, are the two things."

91. "Monks, there are these two things. Which two? True knowledge and liberation. These, monks, are the two things."

92. "Monks, there are these two things. Which two? View of existence and view of non-existence. These, monks, are the two things."

93. "Monks, there are these two things. Which two? Shamelessness and fearlessness of wrongdoing. These, monks, are the two things."

94. "Monks, there are these two things. Which two? Sense of shame and fear of wrongdoing. These, monks, are the two things."

95. "Monks, there are these two things. Which two? Being difficult to correct and having evil friends. These, monks, are the two things."

96. "Monks, there are these two things. Which two? Being easy to correct and having good friends. These, monks, are the two things."

97. "Monks, there are these two things. Which two? Skill in elements and skill in attention. These, monks, are the two things."

98. "Monks, there are these two things. Which two? Skill regarding offences and skill in emerging from offences. These, monks, are the two things."

Fourth Chapter on Qualities.

5. The Chapter on Fools

99. "These two, monks, are fools. Which two? One who carries a burden that has not yet come, and one who does not carry a burden that has come. These, monks, are two fools."

100. "Monks, there are these two wise persons. Which two? One who does not carry a burden that has not yet come, and one who carries a burden that has come. These, monks, are two wise persons."

101. "These two, monks, are fools. Which two? One who perceives what is not allowable as allowable, and one who perceives what is allowable as not allowable. These, monks, are two fools."

102. "Monks, there are these two wise persons. Which two? One who perceives what is not allowable as not allowable, and one who perceives what is allowable as allowable. These, monks, are two wise persons."

103. "These two, monks, are fools. Which two? One who perceives an offence where there is no offence, and one who perceives no offence where there is an offence. These, monks, are two fools."

104. "Monks, there are these two wise persons. Which two? One who perceives no offence where there is no offence, and one who perceives an offence where there is an offence. These, monks, are two wise persons."

105. "These two, monks, are fools. Which two? One who perceives what is not the Teaching as the Teaching, and one who perceives the Teaching as not the Teaching. These, monks, are two fools."

106. "Monks, there are these two wise persons. Which two? One who perceives the Teaching as the Teaching, and one who perceives what is not the Teaching as not the Teaching. These, monks, are two wise persons."

107. "These two, monks, are fools. Which two? One who perceives discipline in what is not discipline, and one who perceives what is not discipline in discipline. These, monks, are two fools."

108. "Monks, there are these two wise persons. Which two? One who perceives what is not discipline in what is not discipline, and one who perceives discipline in discipline. These, monks, are two wise persons."

109. "Monks, for two people the taints increase. Of which two? One who feels remorse about what should not be remorsed about, and one who does not feel remorse about what should be remorsed about. For these two, monks, the taints increase."

110. "Monks, for two people the taints do not increase. Of which two? One who does not feel remorse about what should not be remorsed about, and one who feels remorse about what should be remorsed about. For these two, monks, the taints do not increase."

111. "Monks, for two people the taints increase. Of which two? One who perceives what is not allowable as allowable, and one who perceives what is allowable as not allowable. For these two, monks, the taints increase."

112. "Monks, for two people the taints do not increase. Of which two? One who perceives what is not allowable as not allowable, and one who perceives what is allowable as allowable. For these two, monks, the taints do not increase."

113. "Monks, for two people the taints increase. Of which two? One who perceives no offence where there is an offence, and one who perceives an offence where there is no offence. For these two, monks, the taints increase."

114. "Monks, for two people the taints do not increase. Of which two? One who perceives an offence where there is an offence, and one who perceives no offence where there is no offence. For these two, monks, the taints do not increase."

115. "Monks, for two people the taints increase. Of which two? One who perceives what is not the Teaching as the Teaching, and one who perceives the Teaching as not the Teaching. For these two, monks, the taints increase."

116. "Monks, for two people the taints do not increase. Of which two? One who perceives the Teaching as the Teaching, and one who perceives what is not the Teaching as not the Teaching. For these two, monks, the taints do not increase."

117. "Monks, for two people the taints increase. Of which two? One who perceives discipline in what is not discipline, and one who perceives what is not discipline in discipline. For these two, monks, the taints increase."

118. "Monks, for two people the taints do not increase. Of which two? One who perceives what is not discipline in what is not discipline, and one who perceives discipline in discipline. For these two, monks, the taints do not increase."

The Chapter on Fools, Fifth.

The Second Fifty is finished.

3. The Third Fifty

1. The Chapter on Hard to Abandon Hopes

119. "Monks, there are these two hopes that are hard to abandon. Which two? The hope for gain and the hope for life. These, monks, are the two hopes that are hard to abandon."

120. "These two individuals, monks, are hard to find in the world. Which two? One who takes the initiative in helping, and one who is grateful and appreciative. These, monks, are the two individuals who are hard to find in the world."

121. "These two individuals, monks, are hard to find in the world. Which two? One who is satisfied and one who satisfies others. These, monks, are the two individuals who are hard to find in the world."

122. "These two individuals, monks, are hard to satisfy with austerity. Which two? One who hoards whatever is received, and one who squanders whatever is received. These, monks, are the two individuals who are hard to satisfy with austerity."

123. "These two individuals, monks, are easy to satisfy with learning. Which two? One who neither hoards whatever is received, nor squanders whatever is received. These, monks, are the two individuals who are easy to satisfy with learning."

124. "Monks, there are these two conditions for the arising of lust. Which two? The sign of beauty and unwise attention. These, monks, are the two conditions for the arising of lust."

125. "Monks, there are these two conditions for the arising of hatred. Which two? The sign of aversion and unwise attention. These, monks, are the two conditions for the arising of hatred."

126. "Monks, there are these two conditions for the arising of wrong view. Which two? The voice of another and unwise attention. These, monks, are the two conditions for the arising of wrong view."

127. "Monks, there are these two conditions for the arising of right view. Which two? The voice of another and careful attention. These, monks, are the two conditions for the arising of right view."

128. "Monks, there are these two offences. Which two? Light offence and heavy offence. These, monks, are the two offences."

129. "Monks, there are these two offences. Which two? The offence with inertia and the offence without inertia. These, monks, are the two offences."

130. "Monks, there are these two offences. Which two? The offence with remainder and the offence without remainder. These, monks, are the two offences."

The Chapter on Hard to Abandon Hopes, First.

2. The Chapter on Aspiring

131. "A monk with faith, monks, rightly wishing should wish thus: 'May I be like Sāriputta and Moggallāna.' This, monks, is the standard, this is the measure for my monk disciples, that is, Sāriputta and Moggallāna."

132. "A Buddhist nun with faith, monks, rightly wishing should wish thus: 'May I be like the Buddhist nuns Khemā and Uppalavaṇṇā.' This, monks, is the standard, this is the measure for my Buddhist nun disciples, that is, the Buddhist nuns Khemā and Uppalavaṇṇā."

133. "A male lay follower with faith, monks, rightly wishing should wish thus: 'May I be like the householder Citta and Hatthaka of Āḷavī.' This, monks, is the standard, this is the measure for my male lay follower disciples, that is, the householder Citta and Hatthaka of Āḷavī."

134. "A woman lay follower with faith, monks, rightly wishing should wish thus: 'May I be like the woman lay followers Khujjuttarā and Nandamātā of Veḷukaṇḍakī.' This, monks, is the standard, this is the measure for my female lay follower disciples, that is, the woman lay follower Khujjuttarā and Nandamātā of Veḷukaṇḍakī."

135. "Monks, possessed of two qualities a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit. Which two? Without investigation and examination he speaks in praise of one deserving dispraise, and without investigation and examination he speaks in dispraise of one deserving praise. Monks, possessed of these two qualities a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit.

"Monks, possessed of two qualities a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit. Which two? Having investigated and examined he speaks in dispraise of one deserving dispraise, and having investigated and examined he speaks in praise of one deserving praise. Monks, possessed of these two qualities a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit."

136. "Monks, possessed of two qualities a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit. Which two? Without investigation, without scrutiny he shows confidence in what is not inspiring, and without investigation, without scrutiny he shows lack of confidence in what is inspiring. Monks, possessed of these two qualities a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit.

"Monks, possessed of two qualities a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit. Which two? After investigation, after scrutiny he shows lack of confidence in what is not inspiring, and after investigation, after scrutiny he shows confidence in what is inspiring. Monks, possessed of these two qualities a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit."

137. "Monks, wrongly practising towards two, a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit. What are these two? Mother and father. Monks, wrongly practising towards these two, a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit.

"Monks, rightly practising towards two, a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit. What are these two? Mother and father. Monks, rightly practising towards these two, a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit."

138. "Monks, wrongly practising towards two, a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit. What are these two? The Truth Finder and the Truth Finder's disciples. Monks, wrongly practising towards these two, a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit.

"Monks, rightly practising towards two, a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit. What are these two? The Truth Finder and the Truth Finder's disciples. Monks, rightly practising towards these two, a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit."

139. "Monks, there are these two things. Which two? The cleansing of one's own mind and not clinging to anything in the world. These, monks, are the two things."

140. "Monks, there are these two things. Which two? Anger and resentment. These, monks, are the two things."

141. "Monks, there are these two things. Which two? The removal of anger and the removal of resentment. These, monks, are the two things."

The Second Chapter on Aspiring.

3. The Chapter on Gifts

142. "Monks, there are these two kinds of giving. Which two? The giving of material things and the giving of the Teaching. These, monks, are the two kinds of giving. This is the foremost of these two kinds of giving, that is, the giving of the Teaching."

143. "Monks, there are these two kinds of offering. Which two? Material offering and offering of the Teaching. These, monks, are the two kinds of offering. This is the foremost of these two kinds of offering, that is, the offering of the Teaching."

144. "Monks, there are these two kinds of giving up. Which two? Giving up of material things and giving up of the Teaching. These, monks, are the two kinds of giving up. This is the foremost of these two kinds of giving up, that is, the giving up of the Teaching."

145. "Monks, there are these two kinds of relinquishment. Which two? The relinquishment of material things and the relinquishment of the Teaching. These, monks, are the two kinds of relinquishment. This is the foremost of these two kinds of relinquishment, that is, the relinquishment of the Teaching."

146. "Monks, there are these two kinds of wealth. Which two? Material wealth and wealth of the Teaching. These, monks, are the two kinds of wealth. This is the foremost of these two kinds of wealth, that is, the wealth of the Teaching."

147. "Monks, there are these two kinds of sharing. Which two? The sharing of material things and the sharing of the Teaching. These, monks, are the two kinds of sharing. This is the foremost of these two kinds of sharing, that is, the sharing of the Teaching."

148. "Monks, there are these two kinds of distribution. Which two? The distribution of material things and the distribution of the Teaching. These, monks, are the two kinds of distribution. This is the foremost of these two kinds of distribution, that is, the distribution of the Teaching."

149. "Monks, there are these two kinds of hospitality. Which two? Material hospitality and hospitality of the Teaching. These, monks, are the two kinds of hospitality. This is the foremost of these two kinds of hospitality, that is, the hospitality of the Teaching."

150. "Monks, there are these two kinds of support. Which two? Material support and Teaching support. These, monks, are the two kinds of support. This is the foremost of these two kinds of support, that is, the support of the Teaching."

151. "Monks, there are these two kinds of compassion. Which two? Compassion with material things and compassion with the Teaching. These, monks, are the two kinds of compassion. This is the foremost of these two kinds of compassion, monks, that is, compassion with the Teaching."

Third Chapter on Gifts.

4. The Chapter on Munificence

152. "Monks, there are these two kinds of hospitality. Which two? Material hospitality and Teaching hospitality. These, monks, are the two kinds of hospitality. This is the foremost of these two kinds of hospitality, that is, Teaching hospitality."

153. "Monks, there are these two kinds of hospitality. Which two? Material hospitality and Teaching hospitality. These, monks, are the two kinds of hospitality. This is the foremost of these two kinds of hospitality, that is, Teaching hospitality."

154. "Monks, there are these two kinds of search. Which two? The search for material things and the search for the Teaching. These, monks, are the two kinds of search. This is the foremost of these two kinds of search, monks, that is, the search for the Teaching."

155. "Monks, there are these two kinds of quest. Which two? The quest for material things and the quest for the Teaching. These, monks, are the two kinds of quest. This is the foremost of these two kinds of quest, monks, that is, the quest for the Teaching."

156. "Monks, there are these two kinds of search. Which two? The search for material things and the search for the Teaching. These, monks, are the two kinds of search. This is the foremost of these two kinds of search, monks, that is, the search for the Teaching."

157. "Monks, there are these two kinds of worship. Which two? Material worship and Teaching worship. These, monks, are the two kinds of worship. This is the foremost of these two kinds of worship, monks, that is, Teaching worship."

158. "Monks, there are these two kinds of hospitality. Which two? Material hospitality and Teaching hospitality. These, monks, are the two kinds of hospitality. This is the foremost of these two kinds of hospitality, that is, Teaching hospitality."

159. "Monks, there are these two kinds of spiritual power. Which two? Material spiritual power and Teaching spiritual power. These, monks, are the two kinds of spiritual power. This is the foremost of these two kinds of spiritual power, monks, that is, Teaching spiritual power."

160. "Monks, there are these two kinds of growth. Which two? Growth in material things and growth in the Teaching. These, monks, are the two kinds of growth. This is the foremost of these two kinds of growth, monks, that is, growth in the Teaching."

161. "Monks, there are these two treasures. Which two? The material treasure and the treasure of the Teaching. These, monks, are the two treasures. This is the foremost of these two treasures, that is, the treasure of the Teaching."

162. "Monks, there are these two kinds of accumulation. Which two? Accumulation of material things and accumulation of the Teaching. These, monks, are the two kinds of accumulation. This is the foremost of these two kinds of accumulation, that is, the accumulation of the Teaching."

163. "Monks, there are these two kinds of expansion. Which two? Expansion of material things and expansion of the Teaching. These, monks, are the two kinds of expansion. This is the foremost of these two kinds of expansion, that is, expansion of the Teaching."

Fourth Chapter on Munificence.

5. The Chapter on Meditative Attainment

164. "Monks, there are these two things. Which two? Skill in attainment and skill in emergence from attainment. These, monks, are the two things."

165. "Monks, there are these two things. Which two? Honesty and gentleness. These, monks, are the two things."

166. "Monks, there are these two things. Which two? Patience and mildness. These, monks, are the two things."

167. "Monks, there are these two things. Which two? Gentleness and hospitality. These, monks, are the two things."

168. "Monks, there are these two things. Which two? Harmlessness and purity. These, monks, are the two things."

169. "Monks, there are these two things. Which two? Unguarded sense faculties and lack of moderation in eating. These, monks, are the two things."

170. "Monks, there are these two things. Which two? Guarded sense faculties and moderation in eating. These, monks, are the two things."

171. "Monks, there are these two things. Which two? The power of reflection and the power of development. These, monks, are the two things."

172. "Monks, there are these two things. Which two? The power of mindfulness and the power of concentration. These, monks, are the two things."

173. "Monks, there are these two things. Which two? Serenity and insight. These, monks, are the two things."

174. "Monks, there are these two things. Which two? Failure in virtue and failure in view. These, monks, are the two things."

175. "Monks, there are these two things. Which two? Perfection of virtue and perfection of view. These, monks, are the two things."

176. "Monks, there are these two things. Which two? Purification of virtue and purification of view. These, monks, are the two things."

177. "Monks, there are these two things. Which two? Purification of view and striving according to one's view. These, monks, are the two things."

178. "Monks, there are these two things. Which two? Discontent with wholesome states and unremittingness in striving. These, monks, are the two things."

179. "Monks, there are these two things. Which two? Unmindfulness and lack of clear comprehension. These, monks, are the two things."

180. "Monks, there are these two things. Which two? Mindfulness and clear comprehension. These, monks, are the two things."

Fifth Chapter on Meditative Attainment.

The third fifty is completed.

1. Consecutive Repetitions on Wrath

181. "Monks, there are these two things. Which two? Anger and resentment... etc... Contempt and insolence... Envy and selfishness... Deceit and fraud... Shamelessness and fearlessness of wrongdoing. These, monks, are the two things."

182. "Monks, there are these two things. Which two? Non-anger and non-resentment... non-contempt and non-insolence... non-envy and non-selfishness... non-deceitfulness and non-craftiness... sense of shame and fear of wrongdoing. These, monks, are the two things."

183. "Monks, possessed of two qualities one dwells in suffering. Which two? Anger and resentment... Contempt and insolence... Envy and miserliness... Deceitfulness and fraud... Shamelessness and fearlessness of wrongdoing. Monks, possessed of these two qualities one dwells in suffering."

184. "Monks, possessed of two qualities one dwells in happiness. Which two? Non-anger and non-resentment... Non-contempt and non-insolence... Non-envy and non-selfishness... Non-deceitfulness and non-craftiness... Sense of shame and fear of wrongdoing. Monks, possessed of these two qualities one dwells in happiness."

185. "Monks, these two things lead to the decline of a monk who is a trainee. Which two? Anger and resentment... Contempt and insolence... Envy and selfishness... Deceit and fraud... Shamelessness and fearlessness of wrongdoing. These, monks, are the two things that lead to the decline of a monk who is a trainee."

186. "Monks, these two things lead to the non-decline of a monk who is a trainee. Which two? Non-anger and non-resentment... non-contempt and non-insolence... non-envy and non-selfishness... non-deceitfulness and non-craftiness... sense of shame and fear of wrongdoing. These, monks, are the two things that lead to the non-decline of a monk who is a trainee."

187. "Monks, possessed of two qualities one is cast into hell as surely as if they had been carried there. Which two? Anger and resentment... Contempt and insolence... Envy and miserliness... Deceitfulness and fraud... Shamelessness and fearlessness of wrongdoing. Monks, possessed of these two qualities one is cast into hell as surely as if they had been carried there."

188. "Monks, possessed of two qualities one is cast into heaven as surely as if they had been carried there. Which two? Non-anger and non-resentment... Non-contempt and non-insolence... Non-envy and non-selfishness... Non-deceitfulness and non-craftiness... Sense of shame and fear of wrongdoing. Monks, possessed of these two qualities one is cast into heaven as surely as if they had been carried there."

189. "Monks, possessed of two qualities someone here is reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death. Which two? Anger and resentment... Contempt and insolence... Envy and miserliness... Deceitfulness and fraud... Shamelessness and fearlessness of wrongdoing. Monks, possessed of these two qualities someone here is reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death."

190. "Monks, possessed of two qualities someone here is reborn in a good destination, in a heavenly world, with the breaking up of the body, after death. Which two? Non-anger and non-resentment... Non-contempt and non-insolence... Non-envy and non-selfishness... Non-deceitfulness and non-craftiness... Sense of shame and fear of wrongdoing. Monks, possessed of these two qualities someone here is reborn in a good destination, in a heavenly world, with the breaking up of the body, after death."

The Chapter on Consecutive Repetitions on Wrath is finished.

2. Consecutive Repetitions on the Unwholesome

191-200. "Monks, there are these two unwholesome things... monks, there are these two wholesome things... monks, there are these two blameworthy things... monks, there are these two blameless things... monks, there are these two things that bring suffering... monks, there are these two things that bring happiness... monks, there are these two things that result in suffering... monks, there are these two things that result in happiness... monks, there are these two things that are harmful... monks, there are these two things that are harmless. Which two? Non-anger and non-resentment... non-contempt and non-insolence... non-envy and non-selfishness... non-deceitfulness and non-craftiness... sense of shame and fear of wrongdoing. These, monks, are the two things that are harmless."

End of the Chapter on Consecutive Repetitions on the Unwholesome.

3. Consecutive Repetitions on Monastic Discipline

201. "Monks, seeing these two benefits the Truth Finder laid down the training rule for disciples. Which two? For the excellence of the Community and the comfort of the Community... for the restraint of difficult individuals and for the comfort of good monks... for the restraint of taints pertaining to the present life and for the removal of taints pertaining to the future life... for the restraint of enmities pertaining to the present life and for the removal of enmities pertaining to the future life... for the restraint of faults pertaining to the present life and for the removal of faults pertaining to the future life... for the restraint of fears pertaining to the present life and for the removal of fears pertaining to the future life... for the restraint of unwholesome states pertaining to the present life and for the removal of unwholesome states pertaining to the future life... for compassion towards householders and for cutting off the faction of monks with evil desires... for inspiring confidence in those without confidence and for increasing it in those with confidence... for the maintenance of the true Teaching and for supporting the discipline. These, monks, are the two benefits seeing which the Truth Finder laid down the training rule for disciples."

202-230. "Monks, seeing these two benefits the Truth Finder laid down the code of monastic rules for disciples...etc... the recitation of the code of monastic rules was laid down... the suspension of the code of monastic rules was laid down... the invitation was laid down... the suspension of the invitation was laid down... the act of censure was laid down... the act of dependence was laid down... the act of banishment was laid down... the act of reconciliation was laid down... the act of suspension was laid down... the giving of probation was laid down... the sending back to the beginning was laid down... the imposing of penance was laid down... the rehabilitation was laid down... the act of reinstatement was laid down... the act of dismissal was laid down... the higher ordination was laid down... the act by motion was laid down... the act by motion and announcement was laid down... the act by motion and three announcements was laid down... what was not laid down was laid down... what was laid down was further laid down... discipline in presence was laid down... discipline by mindfulness was laid down... discipline for the insane was laid down... the proceeding by acknowledgement was laid down... the decision by majority was laid down... the proceeding for specific depravity was laid down... the covering over with grass was laid down. Which two? For the excellence of the Community and the comfort of the Community... for the restraint of difficult individuals and for the comfort of good monks... for the restraint of taints pertaining to the present life and for the removal of taints pertaining to the future life... for the restraint of enmities pertaining to the present life and for the removal of enmities pertaining to the future life... for the restraint of faults pertaining to the present life and for the removal of faults pertaining to the future life... for the restraint of fears pertaining to the present life and for the removal of fears pertaining to the future life... for the restraint of unwholesome states pertaining to the present life and for the removal of unwholesome states pertaining to the future life... for compassion towards householders and for cutting off the faction of monks with evil desires... for inspiring confidence in those without confidence and for increasing it in those with confidence... for the maintenance of the true Teaching and for supporting the discipline. These, monks, are the two benefits seeing which the Truth Finder laid down the covering over with grass for disciples."

The Chapter on Consecutive Repetitions on Monastic Discipline is finished.

4. Consecutive Repetitions on Lust

231. "For direct knowledge of lust, monks, two things should be developed. Which two? Serenity and insight. For direct knowledge of lust, monks, these two things should be developed."

"For full understanding of lust, monks, two things should be developed. Which two? Serenity and insight. For full understanding of lust, monks, these two things should be developed. For utter destruction of lust, monks, two things should be developed. Which two? Serenity and insight. For utter destruction of lust, monks, these two things should be developed. For abandoning of lust, monks, two things should be developed. Which two? Serenity and insight. For abandoning of lust, monks, these two things should be developed. For destruction of lust, monks, two things should be developed. Which two? Serenity and insight. For destruction of lust, monks, these two things should be developed. For fading away of lust, monks, two things should be developed. Which two? Serenity and insight. For fading away of lust, monks, these two things should be developed. For dispassion towards lust, monks, two things should be developed. Which two? Serenity and insight. For dispassion towards lust, monks, these two things should be developed. For cessation of lust, monks, two things should be developed. Which two? Serenity and insight. For cessation of lust, monks, these two things should be developed. For giving up of lust, monks, two things should be developed. Which two? Serenity and insight. For giving up of lust, monks, these two things should be developed. For relinquishment of lust, monks, two things should be developed. Which two? Serenity and insight. For relinquishment of lust, monks, these two things should be developed."

232-246. "Of hatred...etc... of delusion... of anger... of resentment... of contempt... of insolence... of envy... of selfishness... of deceit... of fraud... of obstinacy... of rivalry... of conceit... of arrogance... of vanity... For direct knowledge of negligence, monks, two things should be developed. Which two? Serenity and insight. For direct knowledge of negligence, monks, these two things should be developed. For full understanding of negligence, monks, two things should be developed. Which two? Serenity and insight. For full understanding of negligence, monks, these two things should be developed. For utter destruction of negligence, monks, two things should be developed. Which two? Serenity and insight. For utter destruction of negligence, monks, these two things should be developed. For abandoning of negligence, monks, two things should be developed. Which two? Serenity and insight. For abandoning of negligence, monks, these two things should be developed. For destruction of negligence, monks, two things should be developed. Which two? Serenity and insight. For destruction of negligence, monks, these two things should be developed. For fading away of negligence, monks, two things should be developed. Which two? Serenity and insight. For fading away of negligence, monks, these two things should be developed. For dispassion towards negligence, monks, two things should be developed. Which two? Serenity and insight. For dispassion towards negligence, monks, these two things should be developed. For cessation of negligence, monks, two things should be developed. Which two? Serenity and insight. For cessation of negligence, monks, these two things should be developed. For giving up of negligence, monks, two things should be developed. Which two? Serenity and insight. For giving up of negligence, monks, these two things should be developed. For relinquishment of negligence, monks, two things should be developed. Which two? Serenity and insight. For relinquishment of negligence, monks, these two things should be developed."

The Chapter on Consecutive Repetitions on Lust is finished.

The Book of the Twos is concluded.

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02. The Book of the Twos

All

Chapters

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The Numerical Discourses

The Book of the Twos

1.

The First Fifty

1.

The Chapter on Punishments

1.

The Discourse on Faults

2.

The Discourse on Striving

3.

The Discourse on What Causes Remorse

4.

The Discourse on What Does Not Cause Remorse

5.

The Discourse on Higher Knowledge

6.

The Discourse on the Fetter

7.

The Dark Discourse

8.

The Bright Discourse

9.

The Conduct Discourse

10.

The Discourse on Entering the Rains

2.

The Chapter on Legal Cases

3.

The Chapter on Fools

4.

The Chapter on Same-Minded

5.

The Chapter on Assemblies

2.

The Second Fifty

1.

The Chapter on Persons

2.

The Chapter on Happiness

3.

The Chapter on Qualities with a Basis

4.

The Chapter on Qualities

5.

The Chapter on Fools

3.

The Third Fifty

1.

The Chapter on Hard to Abandon Hopes

2.

The Chapter on Aspiring

3.

The Chapter on Gifts

4.

The Chapter on Munificence

5.

The Chapter on Meditative Attainment

1.

Consecutive Repetitions on Wrath

2.

Consecutive Repetitions on the Unwholesome

3.

Consecutive Repetitions on Monastic Discipline

4.

Consecutive Repetitions on Lust