“Bhikkhus, there are these two people who arise in the world for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of devas and humans. What two? The Tathāgata, the Arahant, the Perfectly Enlightened One and the wheel-turning monarch. These are the two people who arise in the world for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of devas and humans.”
“Bhikkhus, there are these two people arising in the world who are extraordinary humans. What two? The Tathāgata, the Arahant, the Perfectly Enlightened One and the wheel-turning monarch. These are the two people arising in the world who are extraordinary humans.”
“Bhikkhus, there are these two people whose passing away is mourned by many people. What two? The Tathāgata, the Arahant, the Perfectly Enlightened One and the wheel-turning monarch. These are the two people whose passing away is mourned by many people.”
“Bhikkhus, there are these two who are worthy of a stupa. What two? The Tathāgata, the Arahant, the Perfectly Enlightened One and the wheel-turning monarch. These are the two who are worthy of a stupa.”
“Bhikkhus, there are these two enlightened ones. What two? The Tathāgata, the Arahant, the Perfectly Enlightened One and the paccekabuddha. These are the two enlightened ones.”
“Bhikkhus, there are these two that are not terrified by a bursting thunderbolt. What two? A bhikkhu whose taints are destroyed and a thoroughbred elephant. These are the two that are not terrified by a bursting thunderbolt.”
“Bhikkhus, there are these two that are not terrified by a bursting thunderbolt. What two? A bhikkhu whose taints are destroyed and a thoroughbred horse. These are the two that are not terrified by a bursting thunderbolt.”
“Bhikkhus, there are these two that are not terrified by a bursting thunderbolt. What two? A bhikkhu whose taints are destroyed and a lion, king of the beasts. These are the two that are not terrified by a bursting thunderbolt.”
“Bhikkhus, for two reasons fauns do not utter human speech. What two? [Thinking:] ‘May we not speak falsely, and may we not misrepresent another with what is contrary to fact.’ For these two reasons fauns do not utter human speech.”
“Bhikkhus, women die unsatisfied and discontent in two things. What two? Sexual intercourse and giving birth. Women die unsatisfied and discontent in these two things.”
“Bhikkhus, I will teach you about co-residency among the bad and about co-residency among the good. Listen and attend closely. I will speak.”
“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:
“And how is there co-residency among the bad, and how do the bad live together? Here, it occurs to an elder bhikkhu: ‘An elder [bhikkhu] — or one of middle standing or a junior [bhikkhu] — should not correct me. 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 sympathy, not sympathetically. I would then say “No!” to him and would trouble him, and even seeing [my offense] I would not make amends for it. If [a bhikkhu] of middle standing corrects me ... If a junior [bhikkhu] corrects me, he might do so without sympathy, not sympathetically. I would then say “No!” to him and would trouble him, and even seeing [my offense] I would not make amends for it.’
“It occurs, too, to [a bhikkhu] of middle standing ... to a junior [bhikkhu]: ‘An elder [bhikkhu] — or one of middle standing or a junior [bhikkhu] — should not correct me. I should not correct an elder [bhikkhu] ... ... and even seeing [my offense] I would not make amends for it.’ It is in this way that there is co-residency among the bad, and it is in this way that the bad live together.
“And how, bhikkhus, is there co-residency among the good, and how do the good live together? Here, it occurs to an elder bhikkhu: ‘An elder [bhikkhu] — and one of middle standing and a junior [bhikkhu] — should correct me. I should correct an elder [bhikkhu], one of middle standing, and a junior [bhikkhu]. If an elder [bhikkhu] corrects me, he might do so sympathetically, not without sympathy. I would then say “Good!” to him and would not trouble him, and seeing [my offense] I would make amends for it. If [a bhikkhu] of middle standing speaks to me ... If a junior [bhikkhu] corrects me, he might do so sympathetically, not without sympathy, I would then say “Good!” to him and would not trouble him, and seeing [my offense] I would make amends for it.’
“It occurs, too, to [a bhikkhu] of middle standing ... to a junior [bhikkhu]: ‘An elder [bhikkhu] — and one of middle standing and a junior [bhikkhu] — should correct me. I should correct an elder [bhikkhu] ... and seeing [my offense] I would make amends for it.’ It is in this way that there is co-residency among the good, and it is in this way that the good live together.”
“Bhikkhus, when, in regard to a disciplinary issue, the exchange of words between both parties, the insolence about views, and the resentment, bitterness, and exasperation are not settled internally, 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.
“Bhikkhus, when, in regard to a disciplinary issue, the exchange of words between both parties, the insolence about views, and the resentment, bitterness, and exasperation are well settled internally, 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.”