"Bhikkhus, there are these two immature persons. Which two? One who does not see a transgression as a transgression, and one who does not accept in accordance with the Dhamma when a transgression is being pointed out. These are the two immature persons, bhikkhus.

Bhikkhus, there are these two wise 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."

"Bhikkhus, there are these two who misrepresent the Tathāgata. Which two? One who is corrupt, harboring malice, or one who is devout with a wrong grasp. These are the two who misrepresent the Tathāgata, bhikkhus."

"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.

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."

"Bhikkhus, there are these two who misrepresent the Tathāgata. Which two? One who claims that a discourse whose meaning requires interpretation is a discourse with an obvious meaning, 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."

"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."

"Bhikkhus, for one who is underhanded in business, one of two destinations is to be expected: hell or the animal realm.

Bhikkhus, for one who acts openly, one of two destinations is to be expected: the realm of the gods or the human realm."

"Bhikkhus, for one who holds wrong view, one of two destinations is to be expected: hell or the animal realm."

"Bhikkhus, for one who holds right view, one of two destinations is to be expected: the realm of the gods or the human realm."

"Bhikkhus, for one who is unprincipled, there are two destinations: hell or the animal realm.

Bhikkhus, for one who is virtuous, there are two destinations: the realm of the gods or the human realm."

"Bhikkhus, seeing two reasons, I dwell in forests and woodlands, in remote lodgings. 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."

"Bhikkhus, there are two qualities that are conducive to wisdom. Which two? Tranquility and insight.

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 is abandoned.

Bhikkhus, when insight is developed, what purpose does it serve? Wisdom is cultivated. When wisdom is cultivated, what purpose does it serve? Ignorance is abandoned.

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, and from the fading of ignorance comes liberation by wisdom."