English
These two persons, monks, arising in the world, arise for the welfare of many, for the happiness of many, for the good, welfare, and happiness of many people, of gods and humans. Which two? The Tathāgata, the Arahant, the Perfectly Self-Awakened One, and the Wheel-turning Monarch. Indeed, these two persons, monks, arising in the world, arise for the welfare of many, for the happiness of many, for the good, welfare, and happiness of many people, of gods and humans. These two persons, monks, arising in the world, arise as wonderful human beings. Which two? The Tathāgata, the Arahant, the Perfectly Self-Awakened One, and the Wheel-turning Monarch. Indeed, these two persons, monks, arising in the world, arise as wonderful human beings. The passing away of these two persons, monks, is a cause for regret for many people. Of which two? Of the Tathāgata, the Arahant, the Perfectly Self-Awakened One, and of the Wheel-turning Monarch. Indeed, the passing away of these two persons, monks, is a cause for regret for many people. These two, monks, are worthy of a stupa. Which two? The Tathāgata, the Arahant, the Perfectly Self-Awakened One, and the Wheel-turning Monarch. Indeed, these two, monks, are worthy of a stupa. These two, monks, are Buddhas. Which two? The Tathāgata, the Arahant, the Perfectly Self-Awakened One, and the Paccekabuddha (Solitary Buddha). Indeed, these two, monks, are Buddhas. These two, monks, do not tremble when lightning strikes. Which two? The monk whose defilements are destroyed, and the noble elephant. Indeed, these two, monks, do not tremble when lightning strikes. These two, monks, do not tremble when lightning strikes. Which two? The monk whose defilements are destroyed, and the noble horse. Indeed, these two, monks, do not tremble when lightning strikes. These two, monks, do not tremble when lightning strikes. Which two? The monk whose defilements are destroyed, and the lion, king of beasts. These two, monks, when lightning strikes, do not tremble.” 61. “These two reasons, monks, seeing which, the kiṃpurisas do not speak human speech. Which two? ‘May we not speak falsely, and may we not accuse another with what is not true.’ These two reasons, monks, seeing which, the kiṃpurisas do not speak human speech.” 62. “A woman, monks, dies unsatisfied, unrepelled by two things. Which two? By sexual intercourse and by giving birth. A woman, monks, dies unsatisfied, unrepelled by these two things.” 63. “I shall teach you, monks, the dwelling with the unpeaceful and the dwelling with the peaceful. Listen to that, pay careful attention; I shall speak.” “Yes, venerable sir,” those monks replied to the Blessed One. The Blessed One said this: “And how, monks, is there dwelling with the unpeaceful? And how do the unpeaceful dwell together? Here, monks, it occurs to an elder monk: ‘May an elder not speak to me, may a middle monk not speak to me, may a junior monk not speak to me; I too will not speak to an elder, I too will not speak to a middle monk, I too will not speak to a junior monk. And if an elder speaks to me, he speaks to me out of ill-will, not out of good-will; I will not speak to him, I will harass him, I will not respond to him even if I see him.’ And if a middle monk speaks to me… And if a junior monk speaks to me, he speaks to me out of ill-will, not out of good-will; I will not speak to him, I will harass him, I will not respond to him even if I see him.’ It occurs to a middle monk thus… It occurs to a junior monk thus: ‘May an elder not speak to me, may a middle monk not speak to me, may a junior monk not speak to me; I too will not speak to an elder, I too will not speak to a middle monk, I too will not speak to a junior monk. And if an elder speaks to me, he speaks to me out of ill-will, not out of good-will, I would not speak to him, I would harass him, I would not make amends even if I saw him. Even if a middle-aged one spoke to me, speaking out of ill-will, not out of compassion, I would not speak to him, I would harass him, I would not make amends even if I saw him. ... Even if a young one spoke to me, speaking out of ill-will, not out of compassion, I would not speak to him, I would harass him, I would not make amends even if I saw him.' Thus, monks, is the dwelling together of the unpeaceful, and thus do the unpeaceful dwell together. And how, monks, is the dwelling together of the peaceful, and how do the peaceful dwell together? Here, monks, an elder monk thinks thus: 'An elder might speak to me, a middle-aged one might speak to me, a young one might speak to me; I might speak to an elder, I might speak to a middle-aged one, I might speak to a young one. Even if an elder spoke to me, speaking out of compassion, not out of ill-will, I would say 'Good!' to him, I would not harass him, I would make amends even if I saw him. Even if a middle-aged one spoke to me, speaking out of compassion, not out of ill-will, I would say 'Good!' to him, I would not harass him, I would make amends even if I saw him. ... Even if a young one spoke to me, speaking out of compassion, not out of ill-will, I would say 'Good!' to him, I would not harass him, I would make amends even if I saw him.' A middle-aged monk also thinks thus: ... A young monk also thinks thus: 'An elder might speak to me, a middle-aged one might speak to me, a young one might speak to me; I might speak to an elder, I might speak to a middle-aged one, I might speak to a young one. Even if an elder spoke to me, speaking out of compassion, not out of ill-will, I would say 'Good!' to him, I would not harass him, I would make amends even if I saw him. Even if a middle-aged one spoke to me, speaking out of compassion, not out of ill-will, I would say 'Good!' to him, I would not harass him, I would make amends even if I saw him. ... Even if a young one spoke to me, speaking out of compassion, not out of ill-will, I would say 'Good!' to him, I would not harass him, I would make amends even if I saw him.' Thus, monks, is the dwelling together of the peaceful, and thus do the peaceful dwell together." 64. "In any dispute, monks, where there is mutual verbal contention, a clinging to views, mental ill-will, dissatisfaction, displeasure, and inner unrest, in that dispute, monks, this is to be expected: 'It will be for long, for harshness, for bitterness..." it will lead to that, and the monks will not dwell at ease.' But in which case, O monks, verbal wrangling on both sides, stubborn clinging to views, mental ill-will, dissatisfaction, disaffection, are inwardly well-pacified, in that case, O monks, it is to be expected – 'it will not lead to a long duration, to harshness, to violence, and the monks will dwell at ease.'' The First Chapter on Persons.