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The Book of the Twos The First Chapter Discourse on Dwelling in Suffering This was said by the Blessed One, said by the Arahant, so I heard – “Monks, a bhikkhu endowed with two qualities dwells in suffering in this very life, with vexation, with distress, with fever; with the breaking up of the body, after death, a bad destination is to be expected. Which two? Lack of guarding the doors of the senses, and lack of moderation in food. Indeed, monks, a bhikkhu endowed with these two qualities dwells in suffering in this very life, with vexation, with distress, with fever; with the breaking up of the body, after death, a bad destination is to be expected.” The Blessed One said this meaning. Therein, it is said thus: The eye, the ear, the nose, The tongue, the body, and the mind; Whose doors are these, Unguarded here, for the bhikkhu. Immoderate in food, Unrestrained in the senses; Bodily suffering, mental suffering, Suffering he attains. With a burning body, With a burning mind; By day or by night, Such a one dwells in suffering. This meaning too was said by the Blessed One, so I heard. The First. Discourse on Dwelling in Happiness This was said by the Blessed One, said by the Arahant, so I heard – “Monks, a bhikkhu endowed with two qualities dwells in happiness in this very life, without vexation, without distress, without fever; with the breaking up of the body, after death, a good destination is to be expected. Which two? Guarding the doors of the senses, and moderation in food. Indeed, monks, a bhikkhu endowed with these two qualities dwells in happiness in this very life, without vexation, without distress, without fever; with the breaking up of the body, after death, a good destination is to be expected.” The Blessed One said this meaning. Therein, it is said thus: The eye, the ear, the nose, The tongue, the body and then the mind; Whose doors, Are well-guarded here for the monk. And moderate in food, And restrained in senses; Bodily happiness, mental happiness, Happiness he attains. With an unburning body, With an unburning mind; By day or by night, Happily dwells such a one. This too was spoken by the Blessed One, Thus I have heard. The Second. 3. The Sutta on Burning This was said by the Blessed One, Said by the Arahant, thus I have heard – “These two things, monks, are burning. Which two? Here, monks, a certain one Has not done good deeds, Has not done skillful deeds, Has not done deeds that protect from fear, Has done evil, Has done cruel deeds, Has done defiling deeds. He burns, thinking: ‘Good was not done by me,’ He burns, thinking: ‘Evil was done by me.’ These, monks, are the two burning things.” The Blessed One spoke this matter. Therein this is said: Having done bodily misconduct, And verbal misconducts; Having done mental misconduct, And whatever else is connected with fault. Having not done skillful deeds, Having done many unskillful deeds; At the breaking up of the body, the unwise one, He is reborn in hell. This too was spoken by the Blessed One, Thus I have heard. The Third. 4. The Sutta on Not Burning This was said by the Blessed One, Said by the Arahant, thus I have heard – “These two things, monks, are not burning. Which two? Here, monks, a certain one Has done good deeds, Has done skillful deeds, Has done deeds that protect from fear, Has not done evil, Has not done cruel deeds, Has not done defiling deeds. He does not burn, thinking: ‘Good was done by me,’ He does not burn, thinking: ‘Evil was not done by me.’ These, monks, are the two not burning things.” The Blessed One spoke this matter. Therein this is said: Having abandoned bodily misconduct, And verbal misconducts; Having abandoned mental misconduct, And whatever else is connected with fault. Having not done unskillful deeds, Having done many skillful deeds; At the breaking up of the body, the wise one, He is reborn in heaven. is reborn." This meaning too was spoken by the Blessed One, thus have I heard. The Fourth. 5. The First Discourse on Morality 32. This was said by the Blessed One, said by the Arahant, thus have I heard – "Monks, a person endowed with two qualities is, as if carried and placed, in hell. Which two? With bad morality and bad view. Indeed, monks, a person endowed with these two qualities is, as if carried and placed, in hell." The Blessed One spoke this meaning. Therein, this is said: – "With bad morality, and with bad view; With these two qualities, the person who is endowed; At the body's breaking, unwise, he is reborn in hell." This meaning too was spoken by the Blessed One, thus have I heard. The Fifth. 6. The Second Discourse on Morality 33. This was said by the Blessed One, said by the Arahant, thus have I heard – "Monks, a person endowed with two qualities is, as if carried and placed, in heaven. Which two? With good morality and good view. Indeed, monks, a person endowed with these two qualities is, as if carried and placed, in heaven." The Blessed One spoke this meaning. Therein, this is said: – "With good morality, and with good view; With these two qualities, the person who is endowed; At the body's breaking, wise, he is reborn in heaven." This meaning too was spoken by the Blessed One, thus have I heard. The Sixth. 7. The Discourse on Ardor 34. This was said by the Blessed One, said by the Arahant, thus have I heard – "Monks, a monk without ardor, without dread of wrongdoing, is incapable of awakening, incapable of Nibbāna, incapable of attaining the unsurpassed security from bondage. But, monks, a monk with ardor, with dread of wrongdoing, is capable of awakening, capable of Nibbāna, capable of attaining the unsurpassed security from bondage." The Blessed One spoke this meaning. He said this. And concerning this, it is said: Without ardor, without dread, lazy, of weak energy; He who is full of sloth and torpor, shameless, disrespectful; Such a monk is unable to touch the highest enlightenment. But he who is mindful, discerning, a meditator, ardent, dreading, and diligent; Having cut the fetter of birth and aging, herein he will touch the unsurpassed enlightenment. This too was said by the Blessed One, thus have I heard. The Seventh. 8. The First Discourse on Not Deceiving This was said by the Blessed One, said by the Arahant, thus have I heard: "This holy life, monks, is not lived for deceiving people, nor for flattering people, nor for the sake of gain, honor, and renown, nor for 'May people know me thus.' But rather, monks, this holy life is lived for the sake of restraint and for the sake of abandoning." The Blessed One said this meaning. And concerning this, it is said: For the sake of restraint, for the sake of abandoning, the holy life, free from tradition; That Blessed One taught it, leading to the depths of Nibbāna. This path by great ones, by great sages, is followed; Whoever practices it, as taught by the Buddha; They will make an end to suffering, those who follow the Teacher's instruction. This too was said by the Blessed One, thus have I heard. The Eighth. 9. The Second Discourse on Not Deceiving This was said by the Blessed One, said by the Arahant, thus have I heard: "This holy life, monks, is not lived for deceiving people, nor for flattering people, nor for the sake of gain, honor, and renown, nor for 'May people know me thus.' But rather, monks, this holy life is lived for the sake of direct knowledge and for the sake of full understanding." The Blessed One said this meaning. And concerning this, it is said: For direct knowledge, for full understanding, the holy life, free from tradition; That Blessed One taught it, leading to the depths of Nibbāna. This path by great ones, by great sages, is followed; Whoever practices it, as taught by the Bud taught by the Dhamma. They will make an end of suffering, those who follow the Teacher’s instruction.” This too was spoken by the Blessed One, so I heard. The Ninth. 10. Discourse on Joy 37. This was spoken by the Blessed One, spoken by the Arahant, so I heard – “With two qualities, bhikkhus, a bhikkhu dwells much in happiness and joy in this very life, and his endeavor is aroused for the destruction of the taints. Which two? With a sense of urgency regarding things that inspire urgency, and with a proper endeavor by one who is stirred. With these two qualities, bhikkhus, a bhikkhu dwells much in happiness and joy in this very life, and his endeavor is aroused for the destruction of the taints.” This meaning the Blessed One spoke. Therein it is said: “In things that inspire urgency, the wise one should indeed be stirred; An ardent, discerning bhikkhu, reflecting with wisdom. “Thus dwelling, ardent, of peaceful conduct, not arrogant; Devoted to the calming of the mind, he will reach the end of suffering.” This too was spoken by the Blessed One, so I heard. The Tenth. The First Chapter is finished. Its summary: Two bhikkhus and those who are ardent, ardent for the welfare of others; Ardent, not deceitful, two, with joy, these are ten. 2. The Second Chapter 1. Discourse on Thoughts 38. This was spoken by the Blessed One, spoken by the Arahant, so I heard – “Two thoughts, bhikkhus, frequently occur to the Tathāgata, the Arahant, the Fully Self-Awakened One – the thought of security, and the thought of seclusion. The Tathāgata, bhikkhus, delights in non-affliction, is devoted to non-affliction. This thought, bhikkhus, frequently occurs to the Tathāgata, who delights in non-affliction, is devoted to non-affliction – ‘By this posture I do not afflict anything, whether moving or or a stationary one. Monks, the Tathāgata delights in seclusion, he rejoices in seclusion. For him, monks, the Tathāgata, who delights in seclusion, who rejoices in seclusion, this thought frequently arises: ‘What is unwholesome has been abandoned.’ Therefore, monks, you too should dwell delighting in harmlessness, rejoicing in harmlessness. For you, monks,