Dukanipāta
Book of Twos
Strivings
(A.i.49)
2. “These two strivings, monks, are difficult in the world. What two? That of the householder, living at home, striving to provide robes, almsfood, dwellings, and requisites for the sick (for monastics), and that of one gone forth into homelessness striving to relinquish all grasping.¹ These two strivings, monks, are difficult in the world.
“Monks, the foremost of these two strivings, is striving to relinquish all grasping. Thus, monks, you should train yourselves.”
Conduct
(A.i.51)
9. “These two bright qualities, monks, protect the world. What two? Shame and dread. If, monks, these two bright qualities did not protect the world, there would be no restraint with regard to one’s mother, one’s paternal or maternal aunt, one’s teacher’s wife or the wives of other respected persons. The world would become promiscuous like goats and sheep, like dogs and pigs. Because, monks, these two bright qualities protect the world, therefore there is restraint with regard to one’s mother, one’s paternal or maternal aunt, one’s teacher’s wife or the wives of other respected persons.
Disciplinary Issues
(A.i.52)
12. “Monks, there are two powers. What two? The power of reflection and the power of development. What, monks, is the power of reflection? Here, monks, someone reflects thus — ‘Bodily misconduct has an evil result in this very life, and in future lives; verbal misconduct has an evil result in this very life, and in future lives; mental misconduct has an evil result in this very life, and in future lives.’ Having reflected thus, he abandons bodily misconduct and develops bodily good conduct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; keeping himself pure. This, monks, is called the power of reflection.
“And what, monks, is the power of development? Here, monks, a monk develops the enlightenment factor of mindfulness dependent on seclusion, dispassion, and cessation, culminating in release. He develops the enlightenment factor of investigation … the enlightenment factor of energy … the enlightenment factor of joy … the enlightenment factor of tranquillity … the enlightenment factor of concentration … the enlightenment factor of equanimity dependent on seclusion, dispassion, and cessation, culminating in release. This, monks, is called the power of development. These, monks, are the two powers.”
19. “Monks, abandon the unwholesome. It is possible, monks, to abandon the unwholesome. If it were not possible, monks, to abandon the unwholesome, I would not declare: ‘Abandon the unwholesome.’ Because, monks, it is possible to abandon the unwholesome, therefore I declare: ‘Abandon the unwholesome.’ And if, monks, abandoning the unwholesome led to harm and suffering, I would not declare: ‘Abandon the unwholesome.’ Because, monks, abandoning the unwholesome leads to welfare and happiness, therefore I declare: ‘Abandon the unwholesome.’
“Monks, develop the wholesome. It is possible, monks to develop the wholesome. If it were not possible, monks, to develop the wholesome, I would not declare: ‘Develop the wholesome.’ Because, monks it is possible to develop the wholesome, therefore I declare: ‘Develop the wholesome.’ And if, monks, developing the wholesome led to harm and suffering, I would not declare: ‘Develop the wholesome.’ Because, monks, developing the wholesome leads to welfare and happiness, therefore I declare: ‘Develop the wholesome.’
20. “These two things, monks, lead to the corruption and disappearance of the true Dhamma. What two? The bad setting down of the words, and the bad interpretation of the meaning. When the words are badly set down, the meaning is badly interpreted. These two things, monks, lead to the corruption and disappearance of the true Dhamma.”
21. “These two things, monks, lead to the establishment, non-corruption, and non-disappearance of the true Dhamma. What two? The good setting down of the words, and the right interpretation of the meaning.² These, two things, monks, lead to the establishment, non-corruption, and non-disappearance of the true Dhamma.”
Fools (1)
(A.i.59)
22.³ “There are these two fools, monks. Which two? One who does not see an offence as such, and one who does accept the confession of an offence according to the Dhamma. These, monks, are two fools.
“There are two sages. Which two? One who sees an offence as such, and one who accepts the confession of an offence according to the Dhamma. These, monks, are two sages.
23. “These two, monks, slander (abbhācikkhanti) ⁴ the Tathāgata. Which two? One corrupted through anger, and one with faith grasping wrongly. These two, monks, slander the Tathāgata.
24. These two, monks, slander the Tathāgata. [60] Which two? Those who explain what was not spoken, not uttered by the Tathāgata as spoken, uttered by him, those who explain what was spoken, uttered by the Tathāgata as not spoken, not uttered by him. These two, monks, slander the Tathāgata. These two, monks, do not slander the Tathāgata. Which two? Who explains what was spoken, uttered by the Tathāgata as spoken, utter by him, those who explain what was not spoken, not uttered by the Tathāgata as not spoken, not uttered by him. These two, monks, do not slander the Tathāgata.”
28. “One of wrong-view, monks, can expect one of two destinations: hell or animal rebirth.”
29. “One of right-view, monks, can expect one of two destinations: heaven or human rebirth.”
Of the Same Mind
33. “Monks, I will teach you the realm of the bad person and the realm of the good person. Listen and pay careful attention. I will speak.”
“Very well, venerable sir,” those monks replied to the Blessed One. The Blessed One said:–
“What, monks, is the realm of the bad person? A bad person, monks, is ungrateful and unappreciative. A bad person is known, monks, by ingratitude and non-appreciation. Ingratitude and non-appreciation, monks, are entirely the realm of a bad person.
“What, monks, is the realm of a good person? A good person, monks, is grateful and appreciative.⁵ A good person is known, monks, by gratitude and appreciation. Gratitude and appreciation, monks, are entirely the realm of a good person.”
34. “Two persons, monks, I declare cannot easily be repaid. Which two? Mother and father. If, monks, one would carry one’s mother on one shoulder [62] and one’s father on the other shoulder for a hundred years, living for a hundred years, and care for them by anointing them with oil, rubbing, bathing, massaging, and even removing their urine and excrement, not even then, monks, would one have done enough to repay them. Even if, monks, one were to establish one’s parents are ruler over this entire earth with its mass of seven treasures, not even then, monks, would one have done enough to repay them. What is the reason for that? Much has been done, monks, by mother and father for their children. They nurture them, feed them, and explain the world to them.
“Whoever, monks, arouses faith in his parents who lack faith, exhort, and establish them in faith; arouses morality in his parents who lack morality, exhort, and establish them in morality; arouse liberality in his miserly parents, exhort, and establish them in liberality; arouse wisdom in his unwise parents, exhort, and establish them in wisdom, in this way one would have done enough to repay them.”
40. “When, monks, robbers are strong, kings are weak. Therefore, monks, at that time the king is not comfortable when re-entering his capital city, or when going out, or when touring the outlying provinces. At that time, too, brahmins and householders are not comfortable when re-entering their towns or villages, or when going out, or when doing some work outside. In the same way, monks, when evil monks (pāpabhikkhū) are strong, well-behaved monks (pesalā bhikkhū) are weak. Therefore, monks, at that time well-behaved monks remain silent in the midst of the Saṅgha, or they resort to outlying provinces. This, monks, is for the harm, unhappiness, non-benefit of many, for the harm and suffering of gods and men.
“When, monks, kings are strong, robbers are weak. Therefore, monks, at that time the king is comfortable when re-entering his capital city, or when going out, or when touring the outlying provinces. At that time, too, brahmins and householders are comfortable when re-entering their towns or villages, or when going out, or when doing some work outside. In the same way, monks, when well-behaved monks are strong, evil monks are weak. Therefore, monks, at that time evil monks remain silent in the midst of the Saṅgha, or they depart. This, monks, is for the welfare, happiness, benefit of many, for the welfare and happiness of gods and men.”
Assemblies
(A.i.70)
43. “Monks, there are two assemblies. What two? The shallow assembly and the deep assembly. And what, monks, is the shallow assembly? Here, monks, that assembly in which the monks are puffed up, haughty, fickle, talkative, rambling, of muddled mindfulness, not clearly comprehending, uncomposed, mentally confused, and with their sense faculties unrestrained. This, monks, is called the shallow assembly.
“And what, monks, is the deep assembly? Here, monks, that assembly in which the monks are not puffed up or haughty, not fickle, talkative, or rambling, are with mindfulness established and clearly comprehending, composed, one-pointed, with their sense faculties restrained. This, monks, is called the deep assembly. These, monks, are the two assemblies. The foremost, monks, of these two assemblies is the deep assembly.
52. “Monks, there are two assemblies. What two? The assembly that speaks non-Dhamma, and the assembly that speaks Dhamma. And what, monks, is the assembly that speaks non-Dhamma? Here, monks, this kind of assembly takes up a disciplinary issue that is righteous or unrighteous. Having opened up that matter they are unable to convince one another, nor do they allow themselves to be convinced; neither are they are able to persuade the others, nor allow themselves to be persuaded. Lacking the power to convince or persuade [76] they cling more tenaciously to their position on the matter, and adhering to their position, they declare: ‘This alone is true, and anything is false.’ This, monks, is called the assembly that speaks non-Dhamma.
“And what, monks, the assembly that speaks the Dhamma? Here, monks, this kind of assembly takes up a disciplinary issue that is righteous or unrighteous. Having opened up that matter they are able to convince one another, or they allow themselves to be convinced; they are able to persuade the others, or allow themselves to be persuaded. Having the power to convince or persuade, they are willing to renounce their position, they do not grasp that matter more tenaciously, nor do they declare: ‘This alone is true, and anything is false.’ This, monks, is called the assembly that speaks Dhamma.
Individuals
(A.i.76)
53. “These two individuals, monks, arise in the world for the welfare of many people, for the happiness of many people, for the benefit, welfare, and happiness of gods and human beings. What two? The Tathāgata, the worthy, fully enlightened Buddha, and the world-turning monarch. These two individuals, monks, arise in the world for the welfare of many people, for the happiness of many people, for the benefit, welfare, and happiness of gods and human beings.
57. “These two, monks, are enlightened Buddhas. What two? The Tathāgata, the worthy, fully enlightened Buddha, and the Solitary Buddha (paccekabuddha). These two, monks, are enlightened Buddhas.⁶
Happiness
(A.i.80)
65. “Monks, there are two kinds of bliss. What two? The bliss of a householder, and the bliss of one gone forth. Monks, these are the two kinds of happiness. The foremost of these two, monks, is the bliss of one gone forth.
66. “Monks, there are two kinds of bliss. What two? The bliss of sensual pleasures, and the bliss of renunciation. Monks, these are the two kinds of bliss. The foremost of these two, monks, is the bliss of renunciation.
69. “Monks, there are two kinds of bliss. What two? Material bliss (sāmisa sukhaṃ), and immaterial bliss (nirāmisa sukhaṃ). Monks, these are the two kinds of bliss. The foremost of these two, monks, is immaterial bliss.
71. “Monks, there are two kinds of bliss. What two? Physical bliss (kāyika sukhaṃ), and mental bliss (cetasika sukhaṃ). Monks, these are the two kinds of bliss. The foremost of these two, monks, is mental bliss.
With a Sign
(A.i.82)
78. “Evil, unwholesome states, monks, arise with a sign, not without a sign. With the abandoning of the sign, the evil, unwholesome states do not exist.
79. “Evil, unwholesome states, monks, arise with a source, not without a source. With the abandoning of the source, evil, unwholesome states do not exist.
80. “Evil, unwholesome states, monks, arise with a root cause, not without a root cause. With the abandoning of the root cause, evil, unwholesome states do not exist.
81. “Evil, unwholesome states, monks, arise with a volitional activities, not without volitional activities. With the abandoning of volitional activities, evil, unwholesome states do not exist.
82. “Evil, unwholesome states, monks, arise with a condition, not without a condition. With the abandoning of the condition, evil, unwholesome states do not exist.
86. “Evil, unwholesome states, monks, arise based on the conditioned, not without a base in the conditioned. With the abandoning of the conditioned, evil, unwholesome states do not exist.
Phenomena
(A.i.83)
88. “There are two phenomena, monks. What two? Liberation of mind, and liberation by wisdom. These, monks, are the two phenomena.
89. “There are two phenomena, monks. What two? Exertion and equanimity. These, monks, are the two phenomena.
90. “There are two phenomena, monks. What two? Mind and matter. These, monks, are the two phenomena.
91. “There are two phenomena, monks. What two? Knowledge and liberation. These, monks, are the two phenomena.
92. “There are two phenomena, monks. What two? The view of eternalism and the view of annihilation.⁷ These, monks, are the two phenomena.
95. “There are two phenomena, monks. What two? Being difficult to instruct and evil friends. These, monks, are the two phenomena.
96. “There are two phenomena, monks. What two? Being easy to instruct and good friends. These, monks, are the two phenomena.
Fools (2)
(A.i.84)
99. “Monks, there are two fools. What two? One who picks up a burden that is not his, and one who does not pick up a burden that is his. These, monks, are the two fools.
100. “Monks, there are two wise men. What two? One who does not pick up a burden that is not his, and one who picks up a burden that is his. These, monks, are the two wise men.
101. “Monks, there are two fools. What two? One who perceives as allowable what is not allowable, and one who perceives as not allowable what is allowable. These, monks, are the two fools.
103. “Monks, there are two fools. What two? One who perceives what is no offence as an offence, and one who perceives as no offence what is an offence. These, monks, are the two fools.
Longings Difficult to Renounce
119. “These two longings, monks, are difficult to renounce. What two? Longing for gain, and longing for life. These two longings, monks, are difficult to renounce.
120. “These two individuals, monks, are difficult to find in the world. What two? One who is the first to do something, and one who is grateful and appreciative. These two individuals, monks, are hard to find in the world.
124. “There are two conditions, monks, for the arising of lust. What two? The sign of beauty, and unsystematic attention. These are the two conditions, monks, for the arising of lust.
125. “There are two conditions, monks, for the arising of ill-will. What two? The sign of repulsion, and unsystematic attention. These are the two conditions, monks, for the arising of ill-will.
126. “There are two conditions, monks, for the arising of wrong-view. What two? The utterance of another, and unsystematic attention. These are the two conditions, monks, for the arising of wrong-view.
127. “There are two conditions, monks, for the arising of right-view. What two? The utterance of another, and systematic attention. These are the two conditions, monks, for the arising of right-view.
128. “There are two conditions, monks, for the arising of wrong-view. What two? The utterance of another, and unsystematic attention. These are the two conditions, monks, for the arising of wrong-view.
129. “There are two conditions, monks, for the arising of right-view. What two? The utterance of another, and systematic attention. These are the two conditions, monks, for the arising of right-view.
Exhortations
137. “Monks, by behaving wrongly towards two, [persons] a foolish, unskilful, and bad person keeps himself/herself uprooted and half-dead, is blameworthy, and reproached by the wise. What two? Mother and father. Monks, by behaving wrongly towards these two, a foolish, unskilful, and bad person keeps himself/herself uprooted and half-dead, is blameworthy, and reproached by the wise, and makes much demerit.⁸ …
138. “Monks, by behaving wrongly towards two, [persons] a foolish, unskilful, and bad person keeps himself/herself uprooted and half-dead, is blameworthy, and reproached by the wise. What two? The Tathāgata and the disciple of a Tathāgata. Monks, by behaving wrongly towards these two, a foolish, unskilful, and bad person keeps himself/herself uprooted and half-dead, is blameworthy, and reproached by the wise, and makes much demerit. [91] … (and the opposite).
Gifts
142. “Monks, there are two gifts. What two? A gift of material things, and a gift of the Dhamma. These, monks, are the two gifts. The foremost, monks, of these two gifts is the gift of the Dhamma. [92]
151. “Monks, there are two kinds of compassion. What two? Compassion with material things, and compassion with the Dhamma. The foremost, monks, of these two kinds of compassion is compassion with the Dhamma.
Welcome
(A.i93)
152. “Monks, there are two kinds of welcome. What two? A welcome with material things, and a welcome with the Dhamma. The foremost, monks, of these two is the welcome with the Dhamma.
Attainments
(A.i.94)
164. “Monks, there are two attainments in meditation. What two? Skill in entering attainments, and skill in exiting attainments. These, monks, are the two attainments.
Notes:
1. The Commentary notes, “Grasping to the aggregates (khandhā), to the defilements (kilesā), and to mental formations (abhisaṅkhārā).
2. Pāḷi scholars refer to the Commentaries to understand the meaning of the words in context. Bhikkhu Bodhi, in his translations of the texts, adds numerous footnotes. Readers should compare different translations and refer to the Pāḷi to interpret the meaning correctly.
3. The numbering is higher by one because the Burmese Edition of the text splits Sutta 20 into two.
4. The PTS dictionary translates this as accuse, slander, calumniate. “Misrepresent,” may be a better translation for one with faith who grasps the meaning wrongly, than for one with ill-will who intentionally distorts the truth.
5. Grateful (kataññū) is one who knows what has been done for one’s benefit. Appreciative (katavedī) is expressing that gratitude with kind words or by returning the favour.
6. These two individuals awaken to the Four Noble Truths without the help of a teacher.
7. These two are both wrong-views (diṭṭhi). The first holds that the soul continues after death with reincarnation in a new body. The second holds that the soul is annihilated at death.
8. By behaving rightly one does the opposite.