"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, the Arahant, the perfectly Awakened One, and the wheel-turning monarch. 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."

"Bhikkhus, there are two persons who arise in the world as wonderful human beings. Which two? The Tathāgata, the Arahant, the perfectly Enlightened One, and the wheel-turning monarch. These, bhikkhus, are the two persons who arise in the world as wonderful human beings."

"Bhikkhus, the passing away of two persons causes great lamentation for many people. Of which two? The Tathāgata, the Arahant, the perfectly Enlightened One, and the wheel-turning monarch. Bhikkhus, the passing away of these two persons causes great lamentation for many people."

"Bhikkhus, there are these two who are worthy of a stupa. Which two? The Tathāgata, the Arahant, the perfectly Enlightened One, and the wheel-turning monarch. These, bhikkhus, are the two who are worthy of a stupa."

"Bhikkhus, there are these two types of Buddhas. Which two? The Tathāgata, the Arahant, the Perfectly Enlightened One, and the Paccekabuddha. These, bhikkhus, are the two types of Buddhas."

"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."

"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."

"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."

"Bhikkhus, seeing two reasons, the Kiṁpurisās 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."

"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."

"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."

"Yes, venerable sir," those bhikkhus replied to the Blessed One. The Blessed One said this:

"And how, bhikkhus, does living with the unvirtuous occur, and how do the unvirtuous live together?

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.

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.'

It is in this way that living with the unvirtuous occurs, and this is how the unvirtuous live together.

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:

'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.'

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.'

It is in this way, bhikkhus, that living with the virtuous occurs, and this is how the virtuous live together."

"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.

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."