2.21
“Bhikkhus, there are these two |immature::lacking in discernment or good sense, child-like in understanding [bāla]| persons. Which two? One who does not see a transgression as a transgression, and one who does not accept |in accordance with the Dhamma::in accordance with the teaching, in accordance with the rule [yathādhamma]| when a transgression is being pointed out. These are the two immature persons, bhikkhus.
Bhikkhus, there are these two |wise::astute, intelligent, learned, skilled [paṇḍita]| persons. Which two? One who sees a transgression as a transgression, and one who accepts in accordance with the Dhamma when a transgression is being pointed out. These are the two wise persons, Bhikkhus.”
2.22
“Bhikkhus, there are these two who |misrepresent::slander, falsely accuse, speak untruthfully about [abbhācikkhanti]| the Tathāgata. Which two? One who is |corrupt::spoiled, seduced, festering, angry, evil [duṭṭha]|, |harboring malice::bearing anger, with aversion [dosantara]|, or one who is |devout::faithful, confident, believing, devoted, trusting [saddha]| |with a wrong grasp::with misunderstanding, with a poor comprehension, with an incorrect understanding [duggahitena]|. These are the two who misrepresent the Tathāgata, bhikkhus.”
2.23
“Bhikkhus, there are these two who misrepresent the Tathāgata. Which two? One who claims what has not been spoken and uttered by the Tathāgata as having been spoken and uttered by the Tathāgata, and one who claims what has been spoken and uttered by the Tathāgata as not having been spoken and uttered by the Tathāgata. These are the two who misrepresent the Tathāgata, bhikkhus.
Bhikkhus, there are these two who do not misrepresent the Tathāgata. Which two? One who claims what has not been spoken and uttered by the Tathāgata as not having been spoken and uttered by the Tathāgata, and one who claims what has been spoken and uttered by the Tathāgata as having been spoken and uttered by the Tathāgata. These are the two who do not misrepresent the Tathāgata, bhikkhus.”
2.24
“Bhikkhus, there are these two who misrepresent the Tathāgata. Which two? One who claims that a discourse |whose meaning requires interpretation::with meaning to be inferred, with implicit meaning, with inconclusive meaning [neyyattha]| is a discourse |with an obvious meaning::with explicit meaning, having a straightforward meaning, with conclusive meaning[nītattha]|, and one who claims that a discourse with an obvious meaning is a discourse whose meaning requires interpretation. These are the two who misrepresent the Tathāgata, bhikkhus.”
2.25
“Bhikkhus, there are these two who do not misrepresent the Tathāgata. Which two? One who claims that a discourse whose meaning requires interpretation is a discourse whose meaning requires interpretation, and one who claims that a discourse with an obvious meaning is a discourse with an obvious meaning. These are the two who do not misrepresent the Tathāgata, bhikkhus.”
2.26
“Bhikkhus, for one |who is underhanded in business::with concealed deeds, who is covert in actions [paṭicchannakammanta]|, one of two destinations is to be expected: hell or the animal realm.
Bhikkhus, for one who acts openly, one of two destinations is to be expected: the realm of the gods or the human realm.”
2.27
“Bhikkhus, for one who holds |wrong view::distorted perceptions, untrue views, false beliefs [micchādiṭṭhi]|, one of two destinations is to be expected: hell or the animal realm.”
2.28
“Bhikkhus, for one who holds |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, one of two destinations is to be expected: the realm of the gods or the human realm.”
2.29
“Bhikkhus, for one who is |unprincipled::without regard for ethical conduct [dussīla]|, there are two destinations: hell or the animal realm.
Bhikkhus, for one who is |virtuous::ethical, moral [sīlavant]|, there are two destinations: the realm of the gods or the human realm.”
2.30
“Bhikkhus, seeing two reasons, I dwell in |forests and woodlands::forest wilderness, jungle groves and isolated places [araññavanapattha]|, in |remote lodgings::secluded housing, distant living place [pantasenāsana]|. Which two? For myself, I see a pleasant dwelling in this life, and out of compassion for future generations. Seeing these two reasons, I dwell in forests and woodlands, in remote lodgings.”
2.31
“Bhikkhus, there are two qualities that are conducive to wisdom. Which two? |Tranquility::serenity, stilling, calming, peace, mental unification [samatha]| and |insight::seeing clearly, penetrating internal vision [vipassanā]|.
Bhikkhus, when tranquility is developed, what purpose does it serve? The mind is developed. When the mind is developed, what purpose does it serve? |Passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| is abandoned.
Bhikkhus, when insight is developed, what purpose does it serve? Wisdom is cultivated. When wisdom is cultivated, what purpose does it serve? |Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is abandoned.
Bhikkhus, a mind defiled by lust is not liberated, and wisdom defiled by ignorance is not cultivated. Thus, bhikkhus, from the fading of lust comes |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]|, and from the fading of ignorance comes |liberation by wisdom::emancipation by insight [paññāvimutti]|.”