52 (1)
“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.”290
53 (2)
“Bhikkhus, there are these two people arising in the world who are extraordinary humans. [77] 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.”
54 (3)
“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.”
55 (4)
“Bhikkhus, there are these two who are worthy of a stupa.291 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.292 These are the two enlightened ones.”
57 (6)
“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.”293
58 (7)
“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.”
59 (8)
“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.”
60 (9)
“Bhikkhus, for two reasons fauns do not utter human speech.294 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.” [78]
61 (10)
“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.”
62 (11)
“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.295 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,296 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] … [79] … 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,297 the insolence about views, and the resentment, bitterness, and exasperation [80] are not settled internally,298 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.”299
290 Mp: “Because the wheel-turning monarch is mentioned, the phrase, ‘out of compassion for the world’ (lokānukampāya) is not used.” On the wheel-turning monarch (rājā cakkavatī), see p. 1613, note 156.
291 Pāli thūpa, a memorial mound.
292 Paccekabuddha is defined at Pp 14,16–20 (Be §23), as “a person who, in regard to things not heard before, awakens to the [four noble] truths by himself but does not attain all-knowledge regarding them or mastery over the powers” (ekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati; na ca tattha sabbaññutaṃ pāpuṇāti, na ca balesu vasībhāvaṃ, ayaṃ vuccati puggalo paccekabuddho).
293 Mp: “The arahant is not terrified because he has abandoned personal-existence view (sakkāyadiṭṭhiyā pahīnattā); the thoroughbred elephant, because his personal-existence view is very strong (sakkāyadiṭṭhiyā balavattā).”
294 Kiṃpurisā, a mythical class of beings in Indian folklore.
295 Mp: “By ‘should not correct me,’ this is meant: ‘He should not give me exhortation or instruction; he should not correct me.’”
296 No ti naṃ vadeyyaṃ. Mp: “I would then say to him, ‘I will not do what you say,’ and I would trouble him by not doing what he says.”
297 Ubhato vacīsaṃsāro. The expression is unusual. Mp explains that on both sides the talk continues (saṃsaramānā) as they verbally attack one another.
298 Ce reads here ajjhattaṃ na avūpasantaṃ hoti, “not unsettled internally,” which means in effect that the disturbance is settled; that is precisely the opposite of what the context requires. Older Sinhala-script editions, referred to in the notes to Ce, read ajjhattaṃ na suvūpasantaṃ hoti, “not well settled internally,” which makes better sense. Be and Ee read ajjhattaṃ avūpasantaṃ hoti, supported by the lemma of Mp (Ce and Be). I thus translate on the basis of this reading. Similarly, in the following paragraph, Ce reads ajjhattaṃ avūpasantaṃ hoti, again the opposite of what the context requires. I take as the basis for my rendering there Be and Ee ajjhattaṃ na suvūpasantaṃ hoti.
299 Ce treats this paragraph as a separate sutta. Be and Ee, which I follow, treat the two paragraphs as a single sutta. Unless the two paragraphs are taken in this way, there is no dyad here justifying their inclusion in the Twos.