Axial Commons
90 “There are, mendicants, these two things. What two? Knowledge and freedom. These are the two things.”
Buddhism
Aṅguttara Nikāya (Numbered Discourses)
91 “There are, mendicants, these two things. What two? Views favoring existence and views favoring nonexistence. These are the two things.”
92 “There are, mendicants, these two things. What two? Lack of conscience and prudence. These are the two things.”
93 “There are, mendicants, these two things. What two? Conscience and prudence. These are the two things.”
94 “There are, mendicants, these two things. What two? Being hard to admonish and having bad friends. These are the two things.”
95 “There are, mendicants, these two things. What two? Being easy to admonish and having good friends. These are the two things.”
96 “There are, mendicants, these two things. What two? Skill in the elements and skill in application of mind. These are the two things.”
97 “There are, mendicants, these two things. What two? Skill in offenses and skill in resolving offenses. These are the two things.”
The Chapter on Fools
98 “Mendicants, there are two fools. What two? One who carries the burden of what has not come to pass, and one who doesn’t carry the burden of what has come to pass. These are the two fools.”
99 “There are two who are astute. What two? One who doesn’t carry the burden of what has not come to pass, and one who carries the burden of what has come to pass. These are the two who are astute.”
100 “Mendicants, there are two fools. What two? One who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable. These are the two fools.”
101 “There are two who are astute. What two? One who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable. These are the two who are astute.”
102 “Mendicants, there are two fools. What two? One who perceives a non-offense as an offense, and one who perceives an offense as a non-offense. These are the two fools.”
103 “There are two who are astute. What two? One who perceives a non-offense as a non-offense, and one who perceives an offense as an offense. These are the two who are astute.”
104 “Mendicants, there are two fools. What two? One who perceives what is not the teaching as the teaching, and one who perceives the teaching as not the teaching. These are the two fools.”
105 “There are two who are astute. What two? One who perceives the teaching as the teaching, and one who perceives what is not the teaching as not the teaching. These are the two who are astute.”
106 “Mendicants, there are two fools. What two? One who perceives what is not the training as the training, and one who perceives what is the training as not the training. These are the two fools.”
107 “There are two who are astute. What two? One who perceives what is not the training as not the training, and one who perceives what is the training as the training. These are the two who are astute.”
108 “For these two, defilements grow. What two? One who is remorseful over something they shouldn’t be, and one who isn’t remorseful over something they should be. These are the two whose defilements grow.”
109 “For these two, defilements don’t grow. What two? One who isn’t remorseful over something they shouldn’t be, and one who is remorseful over something they should be. These are the two whose defilements don’t grow.”
110 “For these two, defilements grow. What two? One who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable. These are the two whose defilements grow.”
111 “For these two, defilements don’t grow. What two? One who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable. These are the two whose defilements don’t grow.”
112 “For these two, defilements grow. What two? One who perceives an offense as a non-offense, and one who perceives a non-offense as an offense. These are the two whose defilements grow.”
113 “For these two, defilements don’t grow. What two? One who perceives an offense as an offense, and one who perceives a non-offense as a non-offense. These are the two whose defilements don’t grow.”
114 “For these two, defilements grow. What two? One who perceives what is not the teaching as the teaching, and one who perceives the teaching as not the teaching. These are the two whose defilements grow.”
115 “For these two, defilements don’t grow. What two? One who perceives the teaching as the teaching, and one who perceives what is not the teaching as not the teaching. These are the two whose defilements don’t grow.”
116 “For these two, defilements grow. What two? One who perceives what is not the training as the training, and one who perceives what is the training as not the training. These are the two whose defilements grow.”
117 “For these two, defilements don’t grow. What two? One who perceives what is not the training as not the training, and one who perceives what is the training as the training. These are the two whose defilements don’t grow.”
The Chapter on Hopes That Are Hard to Give Up
118 “These two hopes are hard to give up. What two? The hope for wealth and the hope for long life. These are two hopes that are hard to give up.”
119 “These two individuals are rare in the world. What two? One who takes the initiative, and one who is grateful and thankful. These are the two individuals who are rare in the world.”
120 “These two individuals are rare in the world. What two? One who is satisfied, and one who satisfies others. These are the two individuals who are rare in the world.”
121 “These two individuals are hard to satisfy in the world. What two? One who continually hoards wealth, and one who continually wastes wealth. These are the two individuals who are hard to satisfy in the world.”
122 “These two individuals are easy to satisfy in the world. What two? One who does not continually hoard wealth, and one who does not continually waste wealth. These are the two individuals who are easy to satisfy in the world.”
123 “There are two conditions for the arising of greed. What two? The feature of beauty and irrational application of mind. These are the two conditions for the arising of greed.”
124 “There are two conditions for the arising of hate. What two? The feature of harshness and irrational application of mind. These are the two conditions for the arising of hate.”
125 “There are two conditions for the arising of wrong view. What two? The voice of another and irrational application of mind. These are the two conditions for the arising of wrong view.”
126 “There are two conditions for the arising of right view. What two? The voice of another and rational application of mind. These are the two conditions for the arising of right view.”
127 “There are these two offenses. What two? A light offense and a heavy offense. These are the two offenses.”
128 “There are these two offenses. What two? An offense with corrupt intention and an offense without corrupt intention. These are the two offenses.”
129 “There are these two offenses. What two? A curable offense and an incurable offense. These are the two offenses.”
The Chapter on Aspiration
130 “A faithful monk would rightly aspire: ‘May I be like Sāriputta and Moggallāna!’ These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.”
131 “A faithful nun would rightly aspire: ‘May I be like the nuns Khemā and Uppalavaṇṇā!’ These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.”
132 “A faithful layman would rightly aspire: ‘May I be like the householder Citta and Hatthaka of Āḷavī!’ These are a standard and a measure for my male lay followers, that is, the householder Citta and Hatthaka of Āḷavī.”
133 “A faithful laywoman would rightly aspire: ‘May I be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother!’ These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.”
134 “When a foolish, incompetent untrue person has two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What two? Without examining or scrutinizing, they praise those deserving of criticism and they criticize those deserving of praise. When a foolish, incompetent untrue person possesses these two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.
When an astute, competent true person has two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What two? After examining and scrutinizing, they criticize those deserving of criticism and they praise those deserving of praise. When an astute, competent true person possesses these two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.”
135 “When a foolish, incompetent untrue person has two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What two? Without examining or scrutinizing, they arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring. When a foolish, incompetent untrue person possesses these two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.
When an astute, competent true person has two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What two? After examining or scrutinizing, they don’t arouse faith in things that are dubious, and they do arouse faith in things that are inspiring. When an astute, competent true person possesses these two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.”
136 “When a foolish, incompetent untrue person acts wrongly toward two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What two? Mother and father. When a foolish, incompetent untrue person acts wrongly toward these two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.
When an astute, competent true person acts rightly toward two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What two? Mother and father. When an astute, competent true person acts rightly toward these two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.”
137 “When a foolish, incompetent untrue person acts wrongly toward two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What two? The Realized One and a disciple of the Realized One. When a foolish, incompetent untrue person acts wrongly toward these people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.
When an astute, competent true person acts rightly toward two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What two? The Realized One and a disciple of the Realized One. When an astute, competent true person acts rightly toward these two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.”
138 “There are these two things. What two? Cleaning your own mind, and not grasping at anything in the world. These are the two things.”
139 “There are these two things. What two? Anger and acrimony. These are the two things.”
140 “There are these two things. What two? Dispelling anger and dispelling acrimony. These are the two things.”
The Chapter on Giving
141 “There are these two gifts. What two? A gift of things of the flesh and a gift of the teaching. These are the two gifts. The better of these two gifts is the gift of the teaching.”
142 “There are these two offerings. What two? An offering of things of the flesh and an offering of the teaching. These are the two offerings. The better of these two offerings is an offering of the teaching.”
143 “There are these two acts of generosity. What two? Generosity with things of the flesh and generosity with the teaching. These are the two acts of generosity. The better of these two acts of generosity is generosity with the teaching.”
144 “There are these two kinds of charity. What two? Charity in things of the flesh and charity in the teaching. These are the two kinds of charity. The better of these two kinds of charity is a charity in the teaching.”
145 “There are these two riches. What two? Riches in things of the flesh and riches in the teaching. These are the two riches. The better of these two riches is riches in the teaching.”
146 “There are these two kinds of enjoyment. What two? Enjoyment of things of the flesh and enjoyment of the teaching. These are the two kinds of enjoyment. The better of these two kinds of enjoyment is the enjoyment of the teaching.”
147 “There are these two kinds of sharing. What two? Sharing things of the flesh and sharing the teaching. These are the two kinds of sharing. The better of these two kinds of sharing is sharing the teaching.”
148 “There are these two kinds of inclusion. What two? Inclusion in things of the flesh and inclusion in the teaching. These are the two kinds of inclusion. The better of these two kinds of inclusion is inclusion in the teaching.”
149 “There are these two kinds of support. What two? Support in things of the flesh and support in the teaching. These are the two kinds of support. The better of these two kinds of support is support in the teaching.”
150 “There are these two kinds of sympathy. What two? Sympathy in things of the flesh and sympathy in the teaching. These are the two kinds of sympathy. The better of these two kinds of sympathy is sympathy in the teaching.”
The Chapter on Welcome
151 “There are these two kinds of welcome. What two? Welcome in things of the flesh and welcome in the teaching. These are the two kinds of welcome. The better of these two kinds of welcome is the welcome in the teaching.”
152 “There are these two kinds of hospitality. What two? Hospitality in things of the flesh and hospitality in the teaching. These are the two kinds of hospitality. The better of these two kinds of hospitality is hospitality in the teaching.”
153 “There are these two quests. What two? The quest for things of the flesh and the quest for the teaching. These are the two quests. The better of these two quests is the quest for the teaching.”
154 “There are these two searches. What two? The search for things of the flesh and the search for the teaching. These are the two searches. The better of these two searches is the search for the teaching.”
155 “There are these two kinds of seeking. What two? Seeking for things of the flesh and seeking for the teaching. These are the two kinds of seeking. The better of these two kinds of seeking is seeking for the teaching.”
156 “There are these two kinds of worship. What two? Worship of things of the flesh and worship of the teaching. These are the two kinds of worship. The better of these two kinds of worship is worship of the teaching.”
157 “There are these two ways of serving guests. What two? Serving guests with things of the flesh and serving guests with the teaching. These are the two ways of serving guests. The better of these two ways of serving guests is to serve them with the teaching.”
158 “There are, mendicants, these two successes. What two? Success in things of the flesh and success in the teaching. These are the two successes. The better of these two successes is success in the teaching.”
159 “There are, mendicants, these two kinds of growth. What two? Growth in things of the flesh and growth in the teaching. These are the two kinds of growth. The better of these two kinds of growth is growth in the teaching.”
160 “There are these two treasures. What two? The treasure of things of the flesh and the treasure of the teaching. These are the two treasures. The better of these two treasures is the treasure of the teaching.”
161 “There are these two kinds of accumulation. What two? Accumulation of things of the flesh and accumulation of the teaching. These are the two kinds of accumulation. The better of these two kinds of accumulation is the accumulation of the teaching.”
162 “There are, mendicants, these two kinds of increase. What two? Increase in things of the flesh and increase in the teaching. These are the two kinds of increase. The better of these two kinds of increase is increase in the teaching.”
The Chapter on Attainment
163 “There are these two things. What two? Skill in meditative attainments and skill in emerging from those attainments. These are the two things.”
164 “There are these two things. What two? Integrity and tenderness. These are the two things.”
165 “There are these two things. What two? Patience and gentleness. These are the two things.”
166 “There are these two things. What two? Camaraderie and hospitality. These are the two things.”
167 “There are these two things. What two? Harmlessness and purity. These are the two things.”
168 “There are these two things. What two? Not guarding the sense doors and eating too much. These are the two things.”
169 “There are these two things. What two? Guarding the sense doors and moderation in eating. These are the two things.”
170 “There are these two things. What two? The power of reflection and the power of development. These are the two things.”
171 “There are these two things. What two? The power of mindfulness and the power of immersion. These are the two things.”
172 “There are these two things. What two? Serenity and discernment. These are the two things.”
173 “There are these two things. What two? Failure in ethical conduct and failure in view. These are the two things.”
174 “There are these two things. What two? Accomplishment in ethical conduct and accomplishment in view. These are the two things.”
175 “There are these two things. What two? Purification of ethics and purification of view. These are the two things.”
176 “There are these two things. What two? Purification of view and making an effort in line with that view. These are the two things.”
177 “There are these two things. What two? To never be content with skillful qualities, and to never stop trying. These are the two things.”
178 “There are these two things. What two? Lack of mindfulness and lack of situational awareness. These are the two things.”
179 “There are these two things. What two? Mindfulness and situational awareness. These are the two things.”
The Chapter of Abbreviated Texts Beginning With Anger
180–184 “There are these two things. What two? Anger and acrimony … disdain and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence. These are the two things.”
185–189 “There are these two things. What two? Freedom from anger and acrimony … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. These are the two things.”
190–194 “Anyone who has two things lives in suffering. What two? Anger and acrimony … disdain and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence. Anyone who has these two things lives in suffering.”
195–199 “Anyone who has these two things lives happily. What two? Freedom from anger and acrimony … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. Anyone who has these two things lives happily.”
200–204 “These two things lead to the decline of a mendicant trainee. What two? Anger and acrimony … disdain and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence. These two things lead to the decline of a mendicant trainee.”
205–209 “These two things don’t lead to the decline of a mendicant trainee. What two? Freedom from anger and acrimony … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. These two things don’t lead to the decline of a mendicant trainee.”