21 (1)

“Bhikkhus, there are these two kinds of fools. What two? One who does not see his transgression as a transgression and one who does not, in accordance with the Dhamma, accept the transgression of one who is confessing. These are the two kinds of fools.

“Bhikkhus, there are these two kinds of wise people. What two? One who sees his transgression as a transgression and one who, in accordance with the Dhamma, accepts the transgression of one who is confessing. These are the two kinds of wise people.”

22 (2)

“Bhikkhus, these two misrepresent the Tathāgata. Which two? One full of hate who harbors hatred and one endowed with faith because of his misunderstanding. These two misrepresent the Tathāgata.”

23 (3)

“Bhikkhus, these two misrepresent the Tathāgata. Which two? One who explains what has not been stated and uttered by the Tathāgata as having been stated and uttered by him, and one who explains what has been stated and uttered by the Tathāgata as not having been stated and uttered by him. These two misrepresent the Tathāgata.

“Bhikkhus, these two do not misrepresent the Tathāgata. Which two? One who explains what has not been stated and uttered by the Tathāgata as not having been stated and uttered by him, and one who explains what has been stated and uttered by the Tathāgata as having been stated and uttered by him. These two do not misrepresent the Tathāgata.”

24 (4)

“Bhikkhus, these two misrepresent the Tathāgata. Which two? One who explains a discourse whose meaning requires interpretation as a discourse whose meaning is explicit, and one who explains a discourse whose meaning is explicit as a discourse whose meaning requires interpretation. These two misrepresent the Tathāgata.”

25 (5)

“Bhikkhus, these two do not misrepresent the Tathāgata. Which two? One who explains a discourse whose meaning requires interpretation as a discourse whose meaning requires interpretation, and one who explains a discourse whose meaning is explicit as a discourse whose meaning is explicit. These two do not misrepresent the Tathāgata.”

26 (6)

“Bhikkhus, for one with concealed actions one of two destinations is to be expected: hell or the animal realm.

“For one with unconcealed actions one of two destinations is to be expected: the deva realm or the human realm.”

27 (7)

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

28 (8)

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

29 (9)

“Bhikkhus, for an immoral person there are two receptacles: hell or the animal realm. For a virtuous person, there are two receptacles: the deva realm or the human realm.”

30 (10)

“Bhikkhus, seeing two advantages, I resort to remote lodgings in forests and jungle groves. What two? For myself I see a pleasant dwelling in this very life and I have compassion for later generations. Seeing these two advantages, I resort to remote lodgings in forests and jungle groves.”

31 (11)

“Bhikkhus, these two things pertain to true knowledge. What two? Serenity and insight. When serenity is developed, what benefit does one experience? The mind is developed. When the mind is developed, what benefit does one experience? Lust is abandoned. When insight is developed, what benefit does one experience? Wisdom is developed. When wisdom is developed, what benefit does one experience? Ignorance is abandoned.

“A mind defiled by lust is not liberated, and wisdom defiled by ignorance is not developed. Thus, bhikkhus, through the fading away of lust there is liberation of mind, and through the fading away of ignorance there is liberation by wisdom.”