2.42
“Dvemā, bhikkhave, parisā. Katamā dve? Uttānā ca parisā gambhīrā ca parisā.
“Bhikkhus, there are these two kinds of assemblies. Which two? The shallow assembly and the deep assembly.
Katamā ca, bhikkhave, uttānā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū uddhatā honti unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā. Ayaṁ vuccati, bhikkhave, uttānā parisā.
And what, bhikkhus, is the shallow assembly? The assembly in which the bhikkhus are |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]|, |arrogant::conceited, haughty [unnaḷa]|, |unsteady::wavering, fickle, inconsistent [capala]|, |talkative::big-mouthed [mukhara]|, |rambling in speech::chatty, with scattered speech [vikiṇṇavāca]|, |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, |lacking clear awareness::inattentive [asampajāna]|, |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |with a wandering mind::with runaway thoughts, mentally out of control [vibbhantacitta]| and |with unrestrained faculties::with uncontrolled senses bases, having a vulgar mind [pākatindriya]| is called the shallow assembly.
Katamā ca, bhikkhave, gambhīrā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū anuddhatā honti anunnaḷā acapalā amukharā avikiṇṇavācā upaṭṭhitassatī sampajānā samāhitā ekaggacittā saṁvutindriyā. Ayaṁ vuccati, bhikkhave, gambhīrā parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ gambhīrā parisā”ti.
And what, bhikkhus, is the deep assembly? The assembly in which the bhikkhus are not restless, not arrogant, |steady::steadfast, reliable [acapala]|, not talkative, not rambling in speech, |attending mindfully::with presence of mind [upaṭṭhitassatī]|, fully aware, |collected::composed, settled [samāhita]|, |with a unified mind::with a one-pointed mind; with an integrated, well-composed, concentrated mind [ekaggacitta]| and with restrained faculties is called the deep assembly. These, bhikkhus, are the two kinds of assemblies. Of these two assemblies, the deep assembly is the foremost.”
2.43
“Dvemā, bhikkhave, parisā. Katamā dve? Vaggā ca parisā samaggā ca parisā.
“Bhikkhus, there are these two kinds of assemblies. Which two? The factious assembly and the |unified::harmonious [samagga]| assembly.
Katamā ca, bhikkhave, vaggā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. Ayaṁ vuccati, bhikkhave, vaggā parisā.
And what, bhikkhus, is the factious assembly? The assembly in which the bhikkhus take to |blaming::accusing, conflicting [bhaṇḍanajāta]|, |quarreling::disputing [kalahajāta]|, engage in arguing, and stab each other with pointed words is called the factious assembly.
Katamā ca, bhikkhave, samaggā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti. Ayaṁ vuccati, bhikkhave, samaggā parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ samaggā parisā”ti.
And what, bhikkhus, is the unified assembly? The assembly in which the bhikkhus dwell in concord, being friendly, not disputing, blending like milk and water, viewing each other with eyes of affection is called the unified assembly. These, bhikkhus, are the two kinds of assemblies. Of these two assemblies, the unified assembly is the foremost.”
2.44
“Dvemā, bhikkhave, parisā. Katamā dve? Anaggavatī ca parisā aggavatī ca parisā.
“Bhikkhus, there are these two kinds of assemblies. Which two? The inferior assembly and the excellent assembly.
Katamā ca, bhikkhave, anaggavatī parisā? Idha, bhikkhave, yassaṁ parisāyaṁ therā bhikkhū bāhulikā honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṁ vuccati, bhikkhave, anaggavatī parisā.
And what, bhikkhus, is the inferior assembly? It is the assembly in which the elder bhikkhus are |indulgent::excessive, living luxuriously, extravagant [bāhulika]| and |careless::loose, lethargic, lax [sāthalika]|, leaders in backsliding, neglectful of seclusion; they do not arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. [Those in] the next generation follow their example. They too become indulgent and careless, leaders in backsliding, neglectful of seclusion; they too do not arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is called the inferior assembly.
Katamā ca, bhikkhave, aggavatī parisā? Idha, bhikkhave, yassaṁ parisāyaṁ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṁ vuccati, bhikkhave, aggavatī parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ aggavatī parisā”ti.
And what, bhikkhus, is the excellent assembly? It is the assembly in which the elder bhikkhus are not indulgent or careless, they are not leaders in backsliding, and foremost in seclusion; they arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. [Those in] the next generation follow their example. They too are not indulgent or careless, they are not leaders in backsliding, and they are foremost in seclusion; they too arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is called the excellent assembly. These, bhikkhus, are the two kinds of assemblies. Of these two assemblies, the excellent assembly is the foremost.”
2.45
“Dvemā, bhikkhave, parisā. Katamā dve? Anariyā ca parisā ariyā ca parisā.
“Bhikkhus, there are these two kinds of assemblies. Which two? The assembly of the ignoble and the assembly of the noble.
Katamā ca, bhikkhave, anariyā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti. Ayaṁ vuccati, bhikkhave, anariyā parisā.
And what, bhikkhus, is the assembly of the ignoble? The assembly in which the bhikkhus do not understand |as it is in actuality::as it has come to be, in reality [yathābhūta]|: ‘This is suffering;’ do not understand at it is in actuality: ‘this is the arising of suffering;’ do not understand at it is in actuality: ‘this is the end of suffering;’ do not understand at it is in actuality: ‘this is the way of practice leading to the end of suffering’ is called the assembly of the ignoble.
Katamā ca, bhikkhave, ariyā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti. Ayaṁ vuccati, bhikkhave, ariyā parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ ariyā parisā”ti.
And what, bhikkhus, is the assembly of the noble? The assembly in which the bhikkhus understand as it is in actuality: ‘This is suffering;’ understand as it is in actuality: ‘this is the arising of suffering;’ understand as it is in actuality: ‘this is the end of suffering;’ understand as it is in actuality: ‘this is the way of practice leading to the end of suffering’ is called the assembly of the noble. These, bhikkhus, are the two kinds of assemblies. Of these two assemblies, the assembly of the noble is the foremost.”
2.46
“Dvemā, bhikkhave, parisā. Katamā dve? Parisākasaṭo ca parisāmaṇḍo ca.
“Bhikkhus, there are these two kinds of assemblies. Which two? The assembly of the |dregs::refuse [kasaṭa]| and the assembly of the |cream::best part [maṇḍa]|.
Katamo ca, bhikkhave, parisākasaṭo? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū chandāgatiṁ gacchanti, dosāgatiṁ gacchanti, mohāgatiṁ gacchanti, bhayāgatiṁ gacchanti. Ayaṁ vuccati, bhikkhave, parisākasaṭo.
And what, bhikkhus, is the assembly of the dregs? The assembly in which the bhikkhus take an incorrect course of action due to |desire::intention, wish, impulse, interest [chanda]|, |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]|, or |fear::panic, scare, dread, terror [bhaya]| is called the assembly of the dregs.
Katamo ca, bhikkhave, parisāmaṇḍo? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū na chandāgatiṁ gacchanti, na dosāgatiṁ gacchanti, na mohāgatiṁ gacchanti, na bhayāgatiṁ gacchanti. Ayaṁ vuccati, bhikkhave, parisāmaṇḍo. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ parisāmaṇḍo”ti.
And what, bhikkhus, is the assembly of the cream? The assembly in which the bhikkhus do not take an incorrect course of action due to desire, aversion, delusion, or fear is called the assembly of the cream. These, bhikkhus, are the two kinds of assemblies. Of these two assemblies, the assembly of the cream is the foremost.”
2.47
“Dvemā, bhikkhave, parisā. Katamā dve? Okkācitavinītā parisā nopaṭipucchāvinītā, paṭipucchāvinītā parisā nookkācitavinītā.
“Bhikkhus, there are these two kinds of assemblies. Which two? The assembly trained in |empty talk::vain talk, bragging [okkācita]| but not trained in questioning, and the assembly trained in questioning but not trained in empty talk.
Katamā ca, bhikkhave, okkācitavinītā parisā nopaṭipucchāvinītā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti, te ca taṁ dhammaṁ pariyāpuṇitvā na ceva aññamaññaṁ paṭipucchanti na ca paṭivicaranti: ‘idaṁ kathaṁ, imassa ko attho’ti? Te avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ na paṭivinodenti. Ayaṁ vuccati, bhikkhave, okkācitavinītā parisā no paṭipucchāvinītā.
And what, bhikkhus, is the assembly trained in empty talk but not trained in questioning? Here, in this kind of assembly, when those discourses spoken by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| are being mentioned that are deep, profound in implication, |world-transcending::supra-mundane [lokuttara]|, |connected with emptiness::regarding non-subjectivity [suññatāpaṭisaṁyutta]|, the bhikkhus do not want to listen to them, do not lend an ear to them, or apply their minds to understand them; they do not think those teachings should be studied and learned. But when those discourses are being spoken that are mere poetry composed by poets, beautiful in words and phrases, ornate in expression, created by outsiders, spoken by disciples, then they do want to listen, lend an ear, and apply their minds to understand them, and they regard those teachings as worth studying and learning. Having learned them, they do not question one another or examine them thoroughly, [asking]: ‘How is this? What does this mean?’ They do not reveal what is unexplained or clarify what is obscure, and in regard to the many matters that arouse |doubt::uncertainty, perplexity, hesitation—especially in relation to faith, truth, or decision-making on the path [kaṅkhā]|, they do not dispel their doubts. This is called the assembly trained in empty talk but not trained in questioning.
Katamā ca, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. Ye pana te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. Te taṁ dhammaṁ pariyāpuṇitvā aññamaññaṁ paṭipucchanti paṭivicaranti: ‘idaṁ kathaṁ, imassa ko attho’ti? Te avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti. Ayaṁ vuccati, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ paṭipucchāvinītā parisā nookkācitavinītā”ti.
And what, bhikkhus, is the assembly trained in questioning but not trained in empty talk? Here, in this kind of assembly, when those discourses are spoken that are mere poetry composed by poets, beautiful in words and phrases, ornate in expression, created by outsiders, spoken by disciples, the bhikkhus do not want to listen to them, do not lend an ear to them, or apply their minds to understand them; they do not think those teachings should be studied and learned. But when those discourses spoken by the Tathāgata are being mentioned that are deep, profound in implication, world-transcending, connected with emptiness, they do want to listen, lend an ear, and apply their minds to understand them, and they regard those teachings as worth studying and learning. Having learned them, they question one another and examine them thoroughly, [asking]: ‘How is this? What is the meaning of this?’ They reveal what is unexplained and clarify what is obscure, and with regard to the many matters that arouse doubt, they dispel their doubts. This is called the assembly trained in questioning but not trained in empty talk. These, bhikkhus, are the two kinds of assemblies. Of these two assemblies, the assembly trained in questioning but not trained in empty talk is the foremost.”
2.48
“Dvemā, bhikkhave, parisā. Katamā dve? Āmisagaru parisā no saddhammagaru, saddhammagaru parisā no āmisagaru.
“Bhikkhus, there are these two kinds of assemblies. Which two? The assembly that values |worldly things::material wealth, worldly gain [āmisa]| but not the |true Dhamma::good teaching [saddhamma]|, and the assembly that values the true Dhamma but not worldly things.
Katamā ca, bhikkhave, āmisagaru parisā no saddhammagaru? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ bhāsanti: ‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānusārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti. Te tena lābhaṁ labhanti. Te taṁ lābhaṁ labhitvā gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti. Ayaṁ vuccati, bhikkhave, āmisagaru parisā no saddhammagaru.
And what, bhikkhus, is the assembly that values worldly things but not the true Dhamma? Here, in this kind of assembly the bhikkhus speak one another’s praises in the presence of householders clad in white, saying: ‘Such-and-such a bhikkhu is liberated in both ways, such-and-such is liberated by wisdom, such-and-such is a |body-witness::liberated through the experience of jhāna and formless attainments [kāyasakkhī]|, such-and-such is attained through view, such-and-such is |attained through confidence::liberated through faith; epithet of a stream-enterer or higher [saddhāvimutta]|, such-and-such is a Dhamma follower, such-and-such is |virtuous::ethical, moral [sīlavant]| and |endowed with wholesome qualities::one who has had a long association of wholesome mental qualities - of diligence, aroused energy, having few wishes, rational application of mind, having situational awareness, having good friends, pursuing good habits [kalyāṇadhamma]|, such-and-such is |unprincipled::without regard for ethical conduct [dussīla]| and |endowed with harmful qualities::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|.’ In this way they obtain worldly gains. And having obtained such gains, they enjoy them while being tied to them, infatuated with them, blindly absorbed in them, not seeing the disadvantage of them, and not knowing the escape. This is called the assembly that values worldly things but not the true Dhamma.
Katamā ca, bhikkhave, saddhammagaru parisā noāmisagaru? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ na bhāsanti: ‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānusārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti. Te tena lābhaṁ labhanti. Te taṁ lābhaṁ labhitvā agathitā amucchitā anajjhosannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti. Ayaṁ vuccati, bhikkhave, saddhammagaru parisā noāmisagaru. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ saddhammagaru parisā noāmisagarū”ti.
And what, bhikkhus, is the assembly that values the true Dhamma but not worldly things? Here, in this kind of assembly the bhikkhus do not speak one another’s praises in the presence of householders clad in white, saying: ‘Such-and-such a bhikkhu is liberated in both ways, such-and-such is liberated by wisdom, such-and-such is a body-witness, such-and-such is attained through view, such-and-such is attained through confidence, such-and-such is a Dhamma follower, such-and-such is virtuous and endowed with wholesome qualities, such-and-such is unprincipled and endowed with harmful qualities.’ Yet in this way too they obtain worldly gains. And having obtained such gains, they enjoy them without being tied to them, without being infatuated with them, without being blindly absorbed in them, seeing the disadvantage of them, and knowing the escape. This is called the assembly that values the true Dhamma but not worldly things. These, bhikkhus, are the two kinds of assemblies. Of these two assemblies, the assembly that values the true Dhamma but not worldly things is the foremost.”
2.49
“Dvemā, bhikkhave, parisā. Katamā dve? Visamā ca parisā samā ca parisā.
“Bhikkhus, there are these two kinds of assemblies. Which two? The crooked assembly and the straight assembly.
Katamā ca, bhikkhave, visamā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ adhammakammāni pavattanti dhammakammāni nappavattanti, avinayakammāni pavattanti vinayakammāni nappavattanti, adhammakammāni dippanti dhammakammāni na dippanti, avinayakammāni dippanti vinayakammāni na dippanti. Ayaṁ vuccati, bhikkhave, visamā parisā.
And what, bhikkhus, is the crooked assembly? Here, in such an assembly, acts contrary to Dhamma take place while acts in accordance with Dhamma do not take place; acts contrary to |Vinaya::code of monastic discipline rules, training [vinaya]| take place while acts in accordance with Vinaya do not take place. Acts contrary to Dhamma shine forth while acts in accordance with Dhamma do not shine forth; acts contrary to Vinaya shine forth while acts in accordance with Vinaya do not shine forth. This is called the crooked assembly.
Katamā ca, bhikkhave, samā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ dhammakammāni pavattanti adhammakammāni nappavattanti, vinayakammāni pavattanti avinayakammāni nappavattanti, dhammakammāni dippanti adhammakammāni na dippanti, vinayakammāni dippanti avinayakammāni na dippanti. Ayaṁ vuccati, bhikkhave, samā parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ samā parisā”ti.
And what, bhikkhus, is the straight assembly? Here, in such an assembly, acts in accordance with Dhamma take place while acts contrary to Dhamma do not take place; acts in accordance with Vinaya take place while acts contrary to Vinaya do not take place. Acts in accordance with Dhamma shine forth while acts contrary to Dhamma do not shine forth; acts in accordance with Vinaya shine forth while acts contrary to Vinaya do not shine forth. This is called the straight assembly. These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the straight assembly is the foremost.”
2.50
“Dvemā, bhikkhave, parisā. Katamā dve? Adhammikā ca parisā dhammikā ca parisā.
“Bhikkhus, there are these two kinds of assemblies. Which two? The unrighteous assembly and the righteous assembly.
Katamā ca, bhikkhave, adhammikā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū adhammakammāni pavattanti dhammakammāni nappavattanti, avinayakammāni pavattanti vinayakammāni nappavattanti, adhammakammāni dippanti dhammakammāni na dippanti, avinayakammāni dippanti vinayakammāni na dippanti. Ayaṁ vuccati, bhikkhave, adhammikā parisā.
And what, bhikkhus, is the unrighteous assembly? Here, in such an assembly, acts contrary to Dhamma take place while acts in accordance with Dhamma do not take place; acts contrary to |Vinaya::code of monastic discipline rules, training [vinaya]| take place while acts in accordance with Vinaya do not take place. Acts contrary to Dhamma shine forth while acts in accordance with Dhamma do not shine forth; acts contrary to Vinaya shine forth while acts in accordance with Vinaya do not shine forth. This is called the unrighteous assembly.
Katamā ca, bhikkhave, dhammikā parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū dhammakammāni pavattanti adhammakammāni nappavattanti, vinayakammāni pavattanti avinayakammāni nappavattanti, dhammakammāni dippanti adhammakammāni na dippanti, vinayakammāni dippanti avinayakammāni na dippanti. Ayaṁ vuccati, bhikkhave, dhammikā parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ dhammikā parisā”ti.
And what, bhikkhus, is the righteous assembly? Here, in such an assembly, acts in accordance with Dhamma take place while acts contrary to Dhamma do not take place; acts in accordance with Vinaya take place while acts contrary to Vinaya do not take place. Acts in accordance with Dhamma shine forth while acts contrary to Dhamma do not shine forth; acts in accordance with Vinaya shine forth while acts contrary to Vinaya do not shine forth. This is called the righteous assembly. These, bhikkhus, are the two kinds of assemblies. Of these two kinds of assemblies, the righteous assembly is the foremost.”
2.51
“Dvemā, bhikkhave, parisā. Katamā dve? Adhammavādinī ca parisā dhammavādinī ca parisā.
“Bhikkhus, there are these two kinds of assemblies. Which two? The assembly that doesn‘t speak according to the Dhamma and the assembly that speaks according to the Dhamma.
Katamā ca, bhikkhave, adhammavādinī parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū adhikaraṇaṁ ādiyanti dhammikaṁ vā adhammikaṁ vā. Te taṁ adhikaraṇaṁ ādiyitvā na ceva aññamaññaṁ saññāpenti na ca saññattiṁ upagacchanti, na ca nijjhāpenti na ca nijjhattiṁ upagacchanti. Te asaññattibalā anijjhattibalā appaṭinissaggamantino tameva adhikaraṇaṁ thāmasā parāmāsā abhinivissa voharanti: ‘idameva saccaṁ moghamaññan’ti. Ayaṁ vuccati, bhikkhave, adhammavādinī parisā.
And what, bhikkhus, is the assembly that doesn’t speak according to the Dhamma? Here, in this kind of assembly the bhikkhus take up a disciplinary issue, one that may accord with the Dhamma or be contrary to the Dhamma. Having taken up the issue, they do not persuade one another and do not allow themselves to be persuaded; they do not deliberate and do not welcome deliberation. Lacking the power of persuasion and the power of deliberation, unwilling to relinquish their opinion, they stubbornly cling to that disciplinary issue, and, adhering to their position, they declare: ‘This alone is true; anything else is wrong.’ This is called the assembly that doesn’t speak according to the Dhamma.
Katamā ca, bhikkhave, dhammavādinī parisā? Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū adhikaraṇaṁ ādiyanti dhammikaṁ vā adhammikaṁ vā. Te taṁ adhikaraṇaṁ ādiyitvā aññamaññaṁ saññāpenti ceva saññattiñca upagacchanti, nijjhāpenti ceva nijjhattiñca upagacchanti. Te saññattibalā nijjhattibalā paṭinissaggamantino, na tameva adhikaraṇaṁ thāmasā parāmāsā abhinivissa voharanti: ‘idameva saccaṁ moghamaññan’ti. Ayaṁ vuccati, bhikkhave, dhammavādinī parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṁ, bhikkhave, imāsaṁ dvinnaṁ parisānaṁ yadidaṁ dhammavādinī parisā”ti.
And what, bhikkhus, is the assembly that speaks according to the Dhamma? Here, in this kind of assembly the bhikkhus take up a disciplinary issue, one that may accord with the Dhamma or be contrary to the Dhamma. Having taken up the issue, they persuade one another and allow themselves to be persuaded; they deliberate and welcome deliberation. Possessing the power of persuasion and the power of deliberation, willing to relinquish their opinion, they do not cling to that disciplinary issue, nor, adhering to their position, do they declare: ‘This alone is true; anything else is wrong.’ This is called the assembly that speaks according to the Dhamma. These, bhikkhus, are the two kinds of assemblies. Of these two assemblies, the assembly that speaks according to the Dhamma is the foremost.”