2.52
“Dveme, bhikkhave, puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. Katame dve? Tathāgato ca arahaṁ sammāsambuddho, rājā ca cakkavattī. Ime kho, bhikkhave, dve puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.
“Bhikkhus, there are these two persons who, when arising in the world, arise for the benefit, welfare, and happiness of many people, for the benefit, welfare, and happiness of gods and humans. Which two? The |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]|, and the |wheel-turning monarch::a just and virtuous ruler whose domain extends over the entire known world [rājā cakkavattī]|. These, bhikkhus, are the two persons who, when arising in the world, arise for the benefit, welfare, and happiness of many people, for the benefit, welfare, and happiness of gods and humans.”
2.53
“Dveme, bhikkhave, puggalā loke uppajjamānā uppajjanti acchariyamanussā. Katame dve? Tathāgato ca arahaṁ sammāsambuddho, rājā ca cakkavattī. Ime kho, bhikkhave, dve puggalā loke uppajjamānā uppajjanti acchariyamanussā”ti.
“Bhikkhus, there are two persons who arise in the world as wonderful human beings. Which two? The Tathāgata, the Arahant, the perfectly Awakened One, and the wheel-turning monarch. These, bhikkhus, are the two persons who arise in the world as wonderful human beings.”
2.54
“Dvinnaṁ, bhikkhave, puggalānaṁ kālakiriyā bahuno janassa anutappā hoti. Katamesaṁ dvinnaṁ? Tathāgatassa ca arahato sammāsambuddhassa, rañño ca cakkavattissa. Imesaṁ kho, bhikkhave, dvinnaṁ puggalānaṁ kālakiriyā bahuno janassa anutappā hotī”ti.
“Bhikkhus, the passing away of two persons causes great lamentation for many people. Of which two? The Tathāgata, the Arahant, the perfectly Awakened One, and the wheel-turning monarch. Bhikkhus, the passing away of these two persons causes great lamentation for many people.”
2.55
“Dveme, bhikkhave, thūpārahā. Katame dve? Tathāgato ca arahaṁ sammāsambuddho, rājā ca cakkavattī. Ime kho, bhikkhave, dve thūpārahā”ti.
“Bhikkhus, there are these two who are worthy of a |stupa::mound-like structure containing relics, shrine [thūpa]|. Which two? The Tathāgata, the Arahant, the perfectly Awakened One, and the wheel-turning monarch. These, bhikkhus, are the two who are worthy of a stupa.”
2.56
“Dveme, bhikkhave, buddhā. Katame dve? Tathāgato ca arahaṁ sammāsambuddho, paccekabuddho ca. Ime kho, bhikkhave, dve buddhā”ti.
“Bhikkhus, there are these two types of Buddhas. Which two? The Tathāgata, the Arahant, the perfectly Awakened One, and the |Paccekabuddha::a privately awakened Buddha|. These, bhikkhus, are the two types of Buddhas.”
2.57
“Dveme, bhikkhave, asaniyā phalantiyā na santasanti. Katame dve? Bhikkhu ca khīṇāsavo, hatthājānīyo ca. Ime kho, bhikkhave, dve asaniyā phalantiyā na santasantī”ti.
“Bhikkhus, there are these two who do not tremble when thunder strikes. Which two? The bhikkhu who is free of defilements and the thoroughbred elephant. These, bhikkhus, are the two who do not tremble when thunder strikes.”
2.58
“Dveme, bhikkhave, asaniyā phalantiyā na santasanti. Katame dve? Bhikkhu ca khīṇāsavo, assājānīyo ca. Ime kho, bhikkhave, dve asaniyā phalantiyā na santasantī”ti.
“Bhikkhus, there are these two who do not tremble when thunder strikes. Which two? The bhikkhu who is free of defilements and the thoroughbred horse. These, bhikkhus, are the two who do not tremble when thunder strikes.”
2.59
“Dveme, bhikkhave, asaniyā phalantiyā na santasanti. Katame dve? Bhikkhu ca khīṇāsavo, sīho ca migarājā. Ime kho, bhikkhave, dve asaniyā phalantiyā na santasantī”ti.
“Bhikkhus, there are these two who do not tremble when thunder strikes. Which two? The bhikkhu who is free of defilements and the lion, the king of beasts. These, bhikkhus, are the two who do not tremble when thunder strikes.”
2.60
“Dveme, bhikkhave, atthavase sampassamānā kiṁpurisā mānusiṁ vācaṁ na bhāsanti. Katame dve? Mā ca musā bhaṇimhā, mā ca paraṁ abhūtena abbhācikkhimhāti. Ime kho, bhikkhave, dve atthavase sampassamānā kiṁpurisā mānusiṁ vācaṁ na bhāsantī”ti.
“Bhikkhus, seeing two reasons, the |Kiṁpurisās::some beings that resemble humans, associated with the realms of the deities| do not speak human speech. What are the two? ‘Let us not speak falsely,’ and ‘Let us not accuse another falsely.’ Seeing these two reasons, bhikkhus, the Kiṁpurisas do not speak human speech.”
2.61
“Dvinnaṁ dhammānaṁ, bhikkhave, atitto appaṭivāno mātugāmo kālaṁ karoti. Katamesaṁ dvinnaṁ? Methunasamāpattiyā ca vijāyanassa ca. Imesaṁ kho, bhikkhave, dvinnaṁ dhammānaṁ atitto appaṭivāno mātugāmo kālaṁ karotī”ti.
“Bhikkhus, a woman passes away discontent and unfulfilled with regard to two things. What are the two? Sexual intercourse and giving birth. Bhikkhus, it is with regard to these two things that a woman passes away discontent and unfulfilled.”
2.62
“Asantasannivāsañca vo, bhikkhave, desessāmi santasannivāsañca. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Bhikkhus, I will teach you about both living with the unvirtuous and living with the virtuous. Listen to this and pay close attention, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Kathañca, bhikkhave, asantasannivāso hoti, kathañca asanto sannivasanti?
“And how, bhikkhus, does living with the unvirtuous occur, and how do the unvirtuous live together?
Idha, bhikkhave, therassa bhikkhuno evaṁ hoti: ‘theropi maṁ na vadeyya, majjhimopi maṁ na vadeyya, navopi maṁ na vadeyya; therampāhaṁ na vadeyyaṁ, majjhimampāhaṁ na vadeyyaṁ, navampāhaṁ na vadeyyaṁ. Thero cepi maṁ vadeyya ahitānukampī maṁ vadeyya no hitānukampī, noti naṁ vadeyyaṁ viheṭheyyaṁ passampissa nappaṭikareyyaṁ.
Here, bhikkhus, it happens that an elder bhikkhu thinks: ‘An elder bhikkhu, or one of middle standing, or a junior bhikkhu should not correct me. And I should not correct an elder bhikkhu, or one of middle standing, or a junior bhikkhu. If an elder bhikkhu corrects me, he might do so without concern for my good, not with concern for my good. I would refuse him and would trouble him, and even seeing [my fault], I would not make amends for it.
Majjhimo cepi maṁ vadeyya …pe… navo cepi maṁ vadeyya, ahitānukampī maṁ vadeyya no hitānukampī, noti naṁ vadeyyaṁ viheṭheyyaṁ passampissa nappaṭikareyyaṁ’. Majjhimassapi bhikkhuno evaṁ hoti …pe… navassapi bhikkhuno evaṁ hoti: ‘theropi maṁ na vadeyya, majjhimopi maṁ na vadeyya, navopi maṁ na vadeyya; therampāhaṁ na vadeyyaṁ, majjhimampāhaṁ na vadeyyaṁ, navampāhaṁ na vadeyyaṁ. Thero cepi maṁ vadeyya ahitānukampī maṁ vadeyya no hitānukampī noti naṁ vadeyyaṁ viheṭheyyaṁ passampissa nappaṭikareyyaṁ. Majjhimo cepi maṁ vadeyya … navo cepi maṁ vadeyya ahitānukampī maṁ vadeyya no hitānukampī, noti naṁ vadeyyaṁ viheṭheyyaṁ passampissa nappaṭikareyyaṁ’.
If a bhikkhu with a middle-standing were to correct me ... or even if a junior bhikkhu were to correct me, he might do so without concern for my good, not with concern for my good. I would refuse him and would trouble him, and even seeing [my fault], I would not make amends.’ The same attitude occurs for a bhikkhu of middle-standing ... and similarly for a junior bhikkhu: ‘An elder bhikkhu should not correct me, nor should a bhikkhu of middle-standing, nor a junior bhikkhu. And I should not correct an elder bhikkhu, nor a bhikkhu of middle-standing, nor a junior bhikkhu. If an elder bhikkhu corrects me, he might do so without concern for my good, not with concern for my good. I would refuse him and trouble him, and even seeing [my fault], I would not make amends. If a bhikkhu of middle-standing were to correct me ... or if a junior bhikkhu were to correct me, he might do so without concern for my good, not with concern for my good. I would refuse him and trouble him, and even seeing [my fault], I would not make amends.’
Evaṁ kho, bhikkhave, asantasannivāso hoti, evañca asanto sannivasanti.
It is in this way that living with the unvirtuous occurs, and this is how the unvirtuous live together.
Kathañca, bhikkhave, santasannivāso hoti, kathañca santo sannivasanti? Idha, bhikkhave, therassa bhikkhuno evaṁ hoti:
And how, bhikkhus, does living with the virtuous occur, and how do the virtuous live together? Here, bhikkhus, it happens in the case of an elder bhikkhu thinks:
‘theropi maṁ vadeyya, majjhimopi maṁ vadeyya, navopi maṁ vadeyya; therampāhaṁ vadeyyaṁ, majjhimampāhaṁ vadeyyaṁ, navampāhaṁ vadeyyaṁ. Thero cepi maṁ vadeyya hitānukampī maṁ vadeyya no ahitānukampī, sādhūti naṁ vadeyyaṁ na naṁ viheṭheyyaṁ passampissa paṭikareyyaṁ. Majjhimo cepi maṁ vadeyya …pe… navo cepi maṁ vadeyya hitānukampī maṁ vadeyya no ahitānukampī, sādhūti naṁ vadeyyaṁ na naṁ viheṭheyyaṁ passampissa paṭikareyyaṁ’.
‘An elder bhikkhu may correct me, or a bhikkhu of middle standing, or a junior bhikkhu may correct me. And I should correct an elder bhikkhu, a bhikkhu of middle standing, or a junior bhikkhu. If an elder bhikkhu corrects me, he does so with concern for my good, not without concern for my good. Thinking thus, I would say ‘well said’ to him, I would not trouble him, and seeing [my fault], I would make amends for it. If a bhikkhu of middle standing were to correct me ... or even if a junior bhikkhu were to correct me, he does so with concern for my good, not without concern for my good. Thinking thus, I would say ‘well said’ to him, I would not trouble him, and seeing [my fault], I would make amends for it.’
Majjhimassapi bhikkhuno evaṁ hoti …pe… navassapi bhikkhuno evaṁ hoti: ‘theropi maṁ vadeyya, majjhimopi maṁ vadeyya, navopi maṁ vadeyya; therampāhaṁ vadeyyaṁ, majjhimampāhaṁ vadeyyaṁ, navampāhaṁ vadeyyaṁ. Thero cepi maṁ vadeyya hitānukampī maṁ vadeyya no ahitānukampī, sādhūti naṁ vadeyyaṁ na naṁ viheṭheyyaṁ passampissa paṭikareyyaṁ. Majjhimo cepi maṁ vadeyya …pe… navo cepi maṁ vadeyya hitānukampī maṁ vadeyya no ahitānukampī, sādhūti naṁ vadeyyaṁ na naṁ viheṭheyyaṁ passampissa paṭikareyyaṁ’.
The same attitude occurs for a bhikkhu of middle-standing ... and similarly for a junior bhikkhu: ‘An elder bhikkhu may correct me, or a bhikkhu of middle standing, or a junior bhikkhu may correct me. And I should correct an elder bhikkhu, a bhikkhu of middle standing, or a junior bhikkhu. If an elder bhikkhu corrects me, he does so with concern for my good, not without concern for my good. Thinking thus, I would say ‘well said’ to him, I would not trouble him, and seeing [my fault], I would make amends for it.’
Evaṁ kho, bhikkhave, santasannivāso hoti, evañca santo sannivasantī”ti.
It is in this way, bhikkhus, that living with the virtuous occurs, and this is how the virtuous live together.”
2.63
“Yasmiṁ, bhikkhave, adhikaraṇe ubhato vacīsaṁsāro diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi ajjhattaṁ avūpasantaṁ hoti, tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ: ‘dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca na phāsuṁ viharissanti’.
“Bhikkhus, when, in regard to a disciplinary issue where there is a verbal back and forth, and the contention of views, the resentment in the mind, bitterness, and dissatisfaction are not settled internally, in that case, bhikkhus, it can be expected that this disciplinary issue will lead to acrimony and animosity for a long time, and the bhikkhus will not dwell at ease.
Yasmiñca kho, bhikkhave, adhikaraṇe ubhato vacīsaṁsāro diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi ajjhattaṁ suvūpasantaṁ hoti, tasmetaṁ, bhikkhave, adhikaraṇe pāṭikaṅkhaṁ: ‘na dīghattāya kharattāya vāḷattāya saṁvattissati, bhikkhū ca phāsuṁ viharissantī’”ti.
And, bhikkhus, when in a disciplinary issue there is a verbal back and forth, but the contention of views, the resentment in the mind, bitterness, and dissatisfaction are well settled internally, in that case, bhikkhus, it can be expected that this disciplinary issue will not lead to acrimony and animosity for a long time, and the bhikkhus will dwell at ease.”