2.21
“Dveme, bhikkhave, bālā. Katame dve? Yo ca accayaṁ accayato na passati, yo ca accayaṁ desentassa yathādhammaṁ nappaṭiggaṇhāti. Ime kho, bhikkhave, dve bālāti.
“Bhikkhus, there are these two |immature::lacking in discernment or good sense, child-like in understanding [bāla]| persons. Which two? One who does not see a transgression as a transgression, and one who does not accept |in accordance with the Dhamma::in accordance with the teaching, in accordance with the rule [yathādhamma]| when a transgression is being pointed out. These are the two immature persons, bhikkhus.
Dveme, bhikkhave, paṇḍitā. Katame dve? Yo ca accayaṁ accayato passati, yo ca accayaṁ desentassa yathādhammaṁ paṭiggaṇhāti. Ime kho, bhikkhave, dve paṇḍitā”ti.
Bhikkhus, there are these two |wise::astute, intelligent, learned, skilled [paṇḍita]| persons. Which two? One who sees a transgression as a transgression, and one who accepts in accordance with the Dhamma when a transgression is being pointed out. These are the two wise persons, Bhikkhus.”
2.22
“Dveme, bhikkhave, tathāgataṁ abbhācikkhanti. Katame dve? Duṭṭho vā dosantaro, saddho vā duggahitena. Ime kho, bhikkhave, dve tathāgataṁ abbhācikkhantī”ti.
“Bhikkhus, there are these two who |misrepresent::slander, falsely accuse, speak untruthfully about [abbhācikkhanti]| the Tathāgata. Which two? One who is |corrupt::spoiled, seduced, festering, angry, evil [duṭṭha]|, |harboring malice::bearing anger, with aversion [dosantara]|, or one who is |devout::faithful, confident, believing, devoted, trusting [saddha]| |with a wrong grasp::with misunderstanding, with a poor comprehension, with an incorrect understanding [duggahitena]|. These are the two who misrepresent the Tathāgata, bhikkhus.”
2.23
“Dveme, bhikkhave, tathāgataṁ abbhācikkhanti. Katame dve? Yo ca abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti, yo ca bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti. Ime kho, bhikkhave, dve tathāgataṁ abbhācikkhantīti.
“Bhikkhus, there are these two who misrepresent the Tathāgata. Which two? One who claims what has not been spoken and uttered by the Tathāgata as having been spoken and uttered by the Tathāgata, and one who claims what has been spoken and uttered by the Tathāgata as not having been spoken and uttered by the Tathāgata. These are the two who misrepresent the Tathāgata, bhikkhus.
Dveme, bhikkhave, tathāgataṁ nābbhācikkhanti. Katame dve? Yo ca abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpeti, yo ca bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpeti. Ime kho, bhikkhave, dve tathāgataṁ nābbhācikkhantī”ti.
Bhikkhus, there are these two who do not misrepresent the Tathāgata. Which two? One who claims what has not been spoken and uttered by the Tathāgata as not having been spoken and uttered by the Tathāgata, and one who claims what has been spoken and uttered by the Tathāgata as having been spoken and uttered by the Tathāgata. These are the two who do not misrepresent the Tathāgata, bhikkhus.”
2.24
“Dveme, bhikkhave, tathāgataṁ abbhācikkhanti. Katame dve? Yo ca neyyatthaṁ suttantaṁ nītattho suttantoti dīpeti, yo ca nītatthaṁ suttantaṁ neyyattho suttantoti dīpeti. Ime kho, bhikkhave, dve tathāgataṁ abbhācikkhantī”ti.
“Bhikkhus, there are these two who misrepresent the Tathāgata. Which two? One who claims that a discourse |whose meaning requires interpretation::with meaning to be inferred, with implicit meaning, with inconclusive meaning [neyyattha]| is a discourse |with an obvious meaning::with explicit meaning, having a straightforward meaning, with conclusive meaning[nītattha]|, and one who claims that a discourse with an obvious meaning is a discourse whose meaning requires interpretation. These are the two who misrepresent the Tathāgata, bhikkhus.”
2.25
“Dveme, bhikkhave, tathāgataṁ nābbhācikkhanti. Katame dve? Yo ca neyyatthaṁ suttantaṁ neyyattho suttantoti dīpeti, yo ca nītatthaṁ suttantaṁ nītattho suttantoti dīpeti. Ime kho, bhikkhave, dve tathāgataṁ nābbhācikkhantī”ti.
“Bhikkhus, there are these two who do not misrepresent the Tathāgata. Which two? One who claims that a discourse whose meaning requires interpretation is a discourse whose meaning requires interpretation, and one who claims that a discourse with an obvious meaning is a discourse with an obvious meaning. These are the two who do not misrepresent the Tathāgata, bhikkhus.”
2.26
“Paṭicchannakammantassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā— nirayo vā tiracchānayoni vāti.
“Bhikkhus, for one |who is underhanded in business::with concealed deeds, who is covert in actions [paṭicchannakammanta]|, one of two destinations is to be expected: hell or the animal realm.
Appaṭicchannakammantassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā— devā vā manussā vā”ti.
Bhikkhus, for one who acts openly, one of two destinations is to be expected: the realm of the gods or the human realm.”
2.27
“Micchādiṭṭhikassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā— nirayo vā tiracchānayoni vā”ti.
“Bhikkhus, for one who holds |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|, one of two destinations is to be expected: hell or the animal realm.”
2.28
“Sammādiṭṭhikassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā— devā vā manussā vā”ti.
“Bhikkhus, for one who holds |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, one of two destinations is to be expected: the realm of the gods or the human realm.”
2.29
“Dussīlassa, bhikkhave, dve paṭiggāhā— nirayo vā tiracchānayoni vā.
“Bhikkhus, for one who is |unprincipled::without regard for ethical conduct [dussīla]|, there are two destinations: hell or the animal realm.
Sīlavato, bhikkhave, dve paṭiggāhā— devā vā manussā vā”ti.
Bhikkhus, for one who is |virtuous::ethical, moral [sīlavant]|, there are two destinations: the realm of the gods or the human realm.”
2.30
“Dvāhaṁ, bhikkhave, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi. Katame dve? Attano ca diṭṭhadhammasukhavihāraṁ sampassamāno, pacchimañca janataṁ anukampamāno. Ime kho ahaṁ, bhikkhave, dve atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmī”ti.
“Bhikkhus, seeing two reasons, I dwell in |forests and woodlands::forest wilderness, jungle groves and isolated places [araññavanapattha]|, in |remote lodgings::secluded housing, distant living place [pantasenāsana]|. Which two? For myself, I see a pleasant dwelling in this life, and out of compassion for future generations. Seeing these two reasons, I dwell in forests and woodlands, in remote lodgings.”
2.31
“Dve me, bhikkhave, dhammā vijjābhāgiyā. Katame dve? Samatho ca vipassanā ca.
“Bhikkhus, there are two qualities that are conducive to wisdom. Which two? |Tranquility::serenity, stilling, calming, peace, mental unification [samatha]| and |insight::seeing clearly, penetrating internal vision [vipassanā]|.
Samatho, bhikkhave, bhāvito kamatthamanubhoti? Cittaṁ bhāvīyati. Cittaṁ bhāvitaṁ kamatthamanubhoti? Yo rāgo so pahīyati.
Bhikkhus, when tranquility is developed, what purpose does it serve? The mind is developed. When the mind is developed, what purpose does it serve? |Passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| is abandoned.
Vipassanā, bhikkhave, bhāvitā kamatthamanubhoti? Paññā bhāvīyati. Paññā bhāvitā kamatthamanubhoti? Yā avijjā sā pahīyati.
Bhikkhus, when insight is developed, what purpose does it serve? Wisdom is cultivated. When wisdom is cultivated, what purpose does it serve? |Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is abandoned.
Rāgupakkiliṭṭhaṁ vā, bhikkhave, cittaṁ na vimuccati, avijjupakkiliṭṭhā vā paññā na bhāvīyati. Iti kho, bhikkhave, rāgavirāgā cetovimutti, avijjāvirāgā paññāvimuttī”ti.
Bhikkhus, a mind defiled by lust is not liberated, and wisdom defiled by ignorance is not cultivated. Thus, bhikkhus, from the fading of lust comes |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]|, and from the fading of ignorance comes |liberation by wisdom::emancipation by insight [paññāvimutti]|.”