Sutta Nipata Chapter 3: The Great Chapter
3:12 Contemplation of Dyads
3:12 Contemplation of Dyads
Thus have I heard. On one occasion the Blessed One was dwelling in Sāvatthī in the Eastern Park in Migāramātā’s mansion. Now on that occasion — the uposatha day of the fifteenth, the full-moon night — the Blessed One was seated in the open surrounded by the Sangha of bhikkhus. [140] Then, having surveyed the completely silent Sangha of bhikkhus, he addressed them thus:
“Bhikkhus, if others ask you, ‘What is your aim in listening to those teachings that are wholesome, noble, emancipating, leading to enlightenment?’ you should answer them thus: ‘For the accurate knowledge of things arranged in dyads.’
And what would one call a dyad?
[1. The four noble truths]Here and below I have added the subheadings to make explicit the topic of the section.
“‘This is suffering, this is the origin of suffering’ — this is one contemplation.
‘This is the cessation of suffering, this is the way leading to the cessation of suffering’ — this is a second contemplation.
When a bhikkhu dwells thus correctly contemplating a dyad — heedful, ardent, and resolute — one of two fruits is to be expected of him: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
724“Those who do not understand suffering,
or the origin of suffering;
who do not know where suffering
completely ceases without remainder;
and who do not know the path
that leads to the allaying of suffering: (1)
725“they are destitute of liberation of mind
and also of liberation by wisdom.
Incapable of making an end,
they fare on to birth and old age. (2)
726“But those who understand suffering,
and the origin of suffering;
[who know as well] where suffering
completely ceases without remainder; [141]
and who understand the path
that leads to the allaying of suffering: (3)
727“they are possessed of mind’s liberation
and also liberation by wisdom.
Capable of making an end,
they fare no more to birth and old age. (4)
[2. Acquisition]
“If, bhikkhus, there are those who ask, ‘Could there be correct contemplation of dyads in some other way?’ you should answer them thus: ‘There could be.’ And how could there be?
‘Whatever suffering originates is all conditioned by acquisition’ — this is one contemplation.
‘With the remainderless fading away and cessation of acquisitions, there is no origination of suffering’ — this is a second contemplation.
When a bhikkhu dwells thus correctly contemplating a dyad — heedful, ardent, and resolute — one of two fruits is to be expected of him: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
728“Sufferings in their many forms in the world
originate based on acquisition.
The ignorant dullard who creates acquisitionThe text uses the plural upadhīnaṃ in the prose portion but the singular accusative upadhiṃ in the verse.
encounters suffering again and again.
Therefore, understanding, one should not create acquisition,
contemplating it as the genesis and origin of suffering. (5)
[3. Ignorance]
“If, bhikkhus, there are those who ask, ‘Could there be correct contemplation of dyads in some other way?’ you should answer them thus: ‘There could be.’ And how could there be?
‘Whatever suffering originates is all conditioned by ignorance’ — this is one contemplation.
‘With the remainderless fading away and cessation of ignorance, there is no origination of suffering’ — this is a second contemplation.
When a bhikkhu dwells thus correctly contemplating a dyad — heedful, ardent, and resolute — one of two fruits is to be expected of him: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
729“Those who travel again and again
in the saṃsāra of birth and death,
with its becoming thus, becoming otherwise:
that journey is due to ignorance. (6)
730“It is because of ignorance, this great delusion,
that one has wandered on for so long.
But those beings who have gained clear knowledge
do not come back to renewed existence.I read with Ce and Ee nāgacchanti, as against Be na te gacchanti. (7)
[4. Volitional activities]
“If, bhikkhus, there are those who ask, ‘Could there be correct contemplation of dyads in some other way?’ you should answer them thus: ‘There could be.’ And how could there be?
‘Whatever suffering originates is all conditioned by volitional activities’ — this is one contemplation.
‘With the remainderless fading away and cessation of volitional activities, there is no origination of suffering’ — this is a second contemplation.
When a bhikkhu dwells thus correctly contemplating a dyad — heedful, ardent, and resolute — one of two fruits is to be expected of him: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
731“Whatever suffering originates
is all conditioned by volitional activities.
With the cessation of volitional activities,
there is no origination of suffering. (8)
732“When one has known this danger,
‘Suffering is conditioned by volitional activities,’
by the stilling of all volitional activities,
by the stopping of perceptions,
the destruction of suffering occurs
when one has known this as it really is. (9)
733“Seeing rightly, the masters of knowledge,
the wise ones, having correctly known this,
overcome the yoke of Māra
and do not come back to renewed existence. (10) [143]
[5. Consciousness]
“If, bhikkhus, there are those who ask, ‘Could there be correct contemplation of dyads in some other way?’ you should answer them thus: ‘There could be.’ And how could there be?
‘Whatever suffering originates is all conditioned by consciousness’ — this is one contemplation.
‘With the remainderless fading away and cessation of consciousness, there is no origination of suffering’ — this is a second contemplation.
When a bhikkhu dwells thus correctly contemplating a dyad — heedful, ardent, and resolute — one of two fruits is to be expected of him: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
734“Whatever suffering originates
is all conditioned by consciousness.
With the cessation of consciousness,
there is no origination of suffering. (11)
735“Having understood this danger,
‘Suffering is conditioned by consciousness,’
by the stilling of consciousness, a bhikkhu,
hungerless, has attained nibbāna. (12)
[6. Contact]
“If, bhikkhus, there are those who ask, ‘Could there be correct contemplation of dyads in some other way?’ you should answer them thus: ‘There could be.’ And how could there be?
‘Whatever suffering originates is all conditioned by contact’ — this is one contemplation.
‘With the remainderless fading away and cessation of contact, there is no origination of suffering’ — this is a second contemplation.
When a bhikkhu dwells thus correctly contemplating a dyad — heedful, ardent, and resolute — one of two fruits is to be expected of him: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
736“Those afflicted by contact,
flowing along with the stream of existence,
have entered upon a deviant path:
the destruction of the fetters is far from them. (13)
737“But those who have fully understood contact,
who, having known it, delight in peace,
by breaking through contact,
hungerless, are fully quenched. (14)
[7. Feeling]
“If, bhikkhus, there are those who ask, ‘Could there be correct contemplation of dyads in some other way?’ you should answer them thus: ‘There could be.’ And how could there be?
‘Whatever suffering originates is all conditioned by feeling’ — this is one contemplation.
‘With the remainderless fading away and cessation of feeling, there is no origination of suffering’ — this is a second contemplation.
When a bhikkhu dwells thus correctly contemplating a dyad — heedful, ardent, and resolute — one of two fruits is to be expected of him: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
738“Whether it is pleasant or painful
or neither-painful-nor-pleasant,
whatever there is that is felt
internally and externally, (15)
739“having known, ‘This is suffering,
of a false nature, disintegrating,’
having touched and touched them,
seeing their vanishing, one understands them thus.I read here with Ce and Be evaṃ tattha vijānāti as against Ee evaṃ tattha virajjati.
Through the destruction of feelings, a bhikkhu,
hungerless, is fully quenched. (16)
[8. Craving]
“If, bhikkhus, there are those who ask, ‘Could there be correct contemplation of dyads in some other way?’ you should answer them thus: ‘There could be.’ And how could there be?
‘Whatever suffering originates is all conditioned by craving’ — this is one contemplation.
‘With the remainderless fading away and cessation of craving, there is no origination of suffering’ — this is a second contemplation.
When a bhikkhu dwells thus correctly contemplating a dyad — heedful, ardent, and resolute — one of two fruits is to be expected of him: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
740“With craving as partner, a person,
wandering on this long journey,
does not transcend saṃsāra,
with its becoming thus, becoming otherwise. (17)
741“Having known this danger,
‘Craving is the origin of suffering,’
a bhikkhu should wander mindfully,
free of craving, without grasping. (18)
[9. Clinging]
“If, bhikkhus, there are those who ask, ‘Could there be correct contemplation of dyads in some other way?’ you should answer them thus: ‘There could be.’ And how could there be?
‘Whatever suffering originates is all conditioned by clinging’ — this is one contemplation.
‘With the remainderless fading away and cessation of clinging, there is no origination of suffering’ — this is a second contemplation.
When a bhikkhu dwells thus correctly contemplating a dyad — heedful, ardent, and resolute — one of two fruits is to be expected of him: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
742“Existence is conditioned by clinging;
an existent being undergoes suffering.
For one who is born there is death;
this is the origin of suffering. (19)
743“Therefore, having correctly understood,
having directly known the destruction of birth,
through the destruction of clinging the wise
do not come back to renewed existence. (20) [145]
[10. Instigation]
“If, bhikkhus, there are those who ask, ‘Could there be correct contemplation of dyads in some other way?’ you should answer them thus: ‘There could be.’ And how could there be?
‘Whatever suffering originates is all conditioned by instigation’ — this is one contemplation.
‘With the remainderless fading away and cessation of instigation, there is no origination of suffering’ — this is a second contemplation.
When a bhikkhu dwells thus correctly contemplating a dyad — heedful, ardent, and resolute — one of two fruits is to be expected of him: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
744“Whatever suffering originates
is all conditioned by instigation.
With the cessation of instigation,
there is no origination of suffering. (21)
745“Having known this danger,
‘Suffering is conditioned by instigation,’
having relinquished all instigation,
one is liberated in non-instigation. (22)
746“A bhikkhu with a peaceful mind,
who has cut off the craving for existence,
has finished with the wandering on in births;I read with Be vikkhīṇo jātisaṃsāro, as against Ce and Ee vitiṇṇo jātisaṃsāro.
for him there is no renewed existence. (23)
[11. Nutriment]
“If, bhikkhus, there are those who ask, ‘Could there be correct contemplation of dyads in some other way?’ you should answer them thus: ‘There could be.’ And how could there be?
‘Whatever suffering originates is all conditioned by nutriment’ — this is one contemplation.
‘With the remainderless fading away and cessation of nutriment, there is no origination of suffering’ — this is a second contemplation.
When a bhikkhu dwells thus correctly contemplating a dyad — heedful, ardent, and resolute — one of two fruits is to be expected of him: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
747“Whatever suffering originates
is all conditioned by nutriment.
With the cessation of nutriment,
there is no origination of suffering. (24)
748“Having known this danger,
‘Suffering is conditioned by nutriment,’
having fully understood all nutriment,
one is not attached to any nutriment. (25) [146]
749“Having correctly understood the state of health
through the utter destruction of the influxes,
using with reflection, firm in the Dhamma,
a master of knowledge cannot be designated. (26)
[12. Agitation]
“If, bhikkhus, there are those who ask, ‘Could there be correct contemplation of dyads in some other way?’ you should answer them thus: ‘There could be.’ And how could there be?
‘Whatever suffering originates is all conditioned by agitation’ — this is one contemplation.
‘With the remainderless fading away and cessation of agitation, there is no origination of suffering’ — this is a second contemplation.
When a bhikkhu dwells thus correctly contemplating a dyad — heedful, ardent, and resolute — one of two fruits is to be expected of him: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
750“Whatever suffering originates
is all conditioned by agitation.
With the cessation of agitation,
there is no origination of suffering. (27)
751“Having known this danger,
‘Suffering is conditioned by agitation,’
therefore having given up impulse,
having put a stop to volitional activities,
without impulse, without clinging,
a bhikkhu should wander mindfully. (28)
[13. Dependency]
“If, bhikkhus, there are those who ask, ‘Could there be correct contemplation of dyads in some other way?’ you should answer them thus: ‘There could be.’ And how could there be?
‘For one who is dependent there is quaking’ — this is one contemplation.
‘One who is independent does not quake’ — this is a second contemplation.
When a bhikkhu dwells thus correctly contemplating a dyad — heedful, ardent, and resolute — one of two fruits is to be expected of him: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
752“One who is independent does not quake,
but one who is dependent, clinging [to things],
does not transcend saṃsāra,
with its becoming thus, becoming otherwise. (29)
753“Having known this danger,
‘There is great peril in dependencies,’
independent, without clinging,
a bhikkhu should wander mindfully. (30)
[14. Form and formless states]
“If, bhikkhus, there are those who ask, ‘Could there be correct contemplation of dyads in some other way?’ you should answer them thus: ‘There could be.’ And how could there be?
‘Formless states are more peaceful than states of form’ — this is one contemplation. [147]
‘Cessation is more peaceful than formless states’ — this is a second contemplation.
When a bhikkhu dwells thus correctly contemplating a dyad — heedful, ardent, and resolute — one of two fruits is to be expected of him: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
754“Those beings who fare on to form
and those who dwell in the formless,
not understanding cessation,
come back to renewed existence. (31)
755“But those who have fully understood forms,
without settling down in formless states, I read with Be arūpesu asaṇṭhitā, as against Ce and Ee arūpesu susaṇṭhitā, “well settled in formless states.” See It 62,9 where all editions have arūpesu asaṇṭhitā, glossed by It-a II 42,16 arūpabhavesu appatiṭṭhahantā.
who are liberated in cessation:
those people have abandoned death. (32)
[15. Truth and falsity]
“If, bhikkhus, there are those who ask, ‘Could there be correct contemplation of dyads in some other way?’ you should answer them thus: ‘There could be.’ And how could there be?
‘In this world, bhikkhus, with its devas, Māra, and Brahmā,Ee is missing sabrahmakassa, present in Be and Ce. Both Norman and Jayawickrama translate on the basis of Ee here. among this population with its ascetics and brahmins, its devas and humans, that which is regarded as “This is true,” the noble ones have seen it well with correct wisdom thus: “This is false” ’ — this is one contemplation.
‘In this world . . . with its devas and humans, that which is regarded as “This is false,” the noble ones have seen it well with correct wisdom thus: “This is true”’ — this is a second contemplation.
When a bhikkhu dwells thus correctly contemplating a dyad — heedful, ardent, and resolute — one of two fruits is to be expected of him: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
756“Behold the world together with its devas
conceiving a self in what is non-self.
Settled upon name-and-form,
they conceive: ‘This is true.’ (33)
757“In whatever way they conceive it,
it turns out otherwise.
That indeed is its falsity,
for the transient is of a false nature. (34) [148]
758“Nibbāna is of a non-false nature:
that the noble ones know as truth.
Through the breakthrough to truth,
hungerless, they are fully quenched. (35)
[16. Happiness and suffering]
“If, bhikkhus, there are those who ask, ‘Could there be correct contemplation of dyads in some other way?’ you should answer them thus: ‘There could be.’ And how could there be?
‘In this world, bhikkhus, with its devas, Māra, and Brahmā, among this population with its ascetics and brahmins, its devas and humans, that which is regarded as “This is happiness,” the noble ones have seen well with correct wisdom thus: “This is suffering” ’ — this is one contemplation.
‘In this world . . . with its devas and humans, that which is regarded as “This is suffering,” the noble ones have seen well with correct wisdom thus, “This is happiness” ’ — this is a second contemplation.
When a bhikkhu dwells thus correctly contemplating a dyad — heedful, ardent, and resolute — one of two fruits is to be expected of him: either final knowledge in this very life, or, if there is a residue of clinging, the state of non-returning.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
759“Forms, sounds, tastes, odors,
textures, and objects of mind —
all are desirable, lovely, agreeable,
so long as it is said: ‘They are.’ (36)
760“These are considered as happiness
in the world with its devas;
but where these cease,
that they consider suffering. (37)
761“The noble ones have seen as happiness
the ceasing of the personal entity.
Running counter to the entire world
is this [insight] of those who see. (38) [149]
762“What others speak of as happiness,
that the noble ones speak of as suffering.
What others speak of as suffering,
that the noble ones have known as happiness.
Behold this Dhamma hard to comprehend:
here the foolish are bewildered.Be and Ce treat the last two pādas of this verse and the first two pādas of the next as a separate verse, thus reading three verses of four pādas each. I follow Ee, which has two verses of six pādas each. (39)
763“There is gloom for those who are blocked,
darkness for those who do not see,
but for the good it is opened up
like light for those who see.
The brutes unskilled in the DhammaIt is necessary to read this line with the punctuation as in Ee magā dhammass’ akovidā. Be maggā dhammassa kovidā and Ce magā dhammassa ’kovidā should be amended accordingly.
do not understand it even when close. (40)
764“This Dhamma is not easily understood
by those afflicted by lust for existence,
by those flowing in the stream of existence,
deeply mired in Māra’s realm. (41)
765“Who else apart from the noble ones
are able to understand this state?
When they have correctly known that state,
those without influxes attain nibbāna.” (42)
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement. And while this discourse was being spoken, the minds of sixty bhikkhus were liberated from the influxes by non-clinging.
Dvayatānupassanāsutta
Evaṁ me sutaṁ. Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:
"‘Ye te, bhikkhave, kusalā dhammā ariyā niyyānikā sambodhagāmino, tesaṁ vo, bhikkhave, kusalānaṁ dhammānaṁ ariyānaṁ niyyānikānaṁ sambodhagāmīnaṁ kā upanisā savanāyā’ti, iti ce, bhikkhave, pucchitāro assu, te evamassu vacanīyā: ‘yāvadeva dvayatānaṁ dhammānaṁ yathābhūtaṁ ñāṇāyā’ti.
Kiñca dvayataṁ vadetha?
Idaṁ dukkhaṁ, ayaṁ dukkhasamudayoti ayamekānupassanā. Ayaṁ dukkhanirodho, ayaṁ dukkhanirodhagāminī paṭipadāti, ayaṁ dutiyānupassanā. Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā"ti.
Evaṁ sammā … pe …
athāparaṁ etadavoca satthā:
724"Ye dukkhaṁ nappajānanti,
atho dukkhassa sambhavaṁ;
Yattha ca sabbaso dukkhaṁ,
asesaṁ uparujjhati;
Tañca maggaṁ na jānanti,
dukkhūpasamagāminaṁ.
725
Cetovimuttihīnā te,
Atho paññāvimuttiyā;
Abhabbā te antakiriyāya,
Te ve jātijarūpagā.
726
Ye ca dukkhaṁ pajānanti,
atho dukkhassa sambhavaṁ;
Yattha ca sabbaso dukkhaṁ,
asesaṁ uparujjhati;
Tañca maggaṁ pajānanti,
dukkhūpasamagāminaṁ.
727
Cetovimuttisampannā,
Atho paññāvimuttiyā;
Bhabbā te antakiriyāya,
Na te jātijarūpagāti.
‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upadhipaccayāti, ayamekānupassanā. Upadhīnaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
Evaṁ sammā … pe …
athāparaṁ etadavoca satthā:
728
"Upadhinidānā pabhavanti dukkhā,
Ye keci lokasmimanekarūpā;
Yo ve avidvā upadhiṁ karoti,
Punappunaṁ dukkhamupeti mando;
Tasmā pajānaṁ upadhiṁ na kayirā,
Dukkhassa jātippabhavānupassīti.
‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ avijjāpaccayāti, ayamekānupassanā. Avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
Evaṁ sammā … pe …
athāparaṁ etadavoca satthā:
729
"Jātimaraṇasaṁsāraṁ,
ye vajanti punappunaṁ;
Itthabhāvaññathābhāvaṁ,
avijjāyeva sā gati.
730
Avijjā hāyaṁ mahāmoho,
Yenidaṁ saṁsitaṁ ciraṁ;
Vijjāgatā ca ye sattā,
Na te gacchanti punabbhavanti.
‘Siyā aññenapi … pe … Kathañca siyā?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhārapaccayāti, ayamekānupassanā. Saṅkhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
Evaṁ sammā … pe …
athāparaṁ etadavoca satthā:
731
"Yaṁ kiñci dukkhaṁ sambhoti,
sabbaṁ saṅkhārapaccayā;
Saṅkhārānaṁ nirodhena,
natthi dukkhassa sambhavo.
732
Etamādīnavaṁ ñatvā,
dukkhaṁ saṅkhārapaccayā;
Sabbasaṅkhārasamathā,
saññānaṁ uparodhanā;
Evaṁ dukkhakkhayo hoti,
etaṁ ñatvā yathātathaṁ.
733
Sammaddasā vedaguno,
Sammadaññāya paṇḍitā;
Abhibhuyya mārasaṁyogaṁ,
Na gacchanti punabbhavanti.
‘Siyā aññenapi … pe … Kathañca siyā?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ viññāṇapaccayāti, ayamekānupassanā. Viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
Evaṁ sammā … pe …
athāparaṁ etadavoca satthā:
734
"Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ viññāṇapaccayā;
Viññāṇassa nirodhena,
Natthi dukkhassa sambhavo.
735
Etamādīnavaṁ ñatvā,
Dukkhaṁ viññāṇapaccayā;
Viññāṇūpasamā bhikkhu,
Nicchāto parinibbutoti.
‘Siyā aññenapi … pe … Kathañca siyā?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ phassapaccayāti, ayamekānupassanā. Phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
Evaṁ sammā … pe …
athāparaṁ etadavoca satthā:
736
"Tesaṁ phassaparetānaṁ,
Bhavasotānusārinaṁ;
Kummaggapaṭipannānaṁ,
Ārā saṁyojanakkhayo.
737
Ye ca phassaṁ pariññāya,
Aññāyupasame ratā;
Te ve phassābhisamayā,
Nicchātā parinibbutāti.
‘Siyā aññenapi … pe … Kathañca siyā?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ vedanāpaccayāti, ayamekānupassanā. Vedanānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
Evaṁ sammā … pe …
athāparaṁ etadavoca satthā:
738
"Sukhaṁ vā yadi vā dukkhaṁ,
Adukkhamasukhaṁ saha;
Ajjhattañca bahiddhā ca,
Yaṁ kiñci atthi veditaṁ.
739
Etaṁ dukkhanti ñatvāna,
Mosadhammaṁ palokinaṁ;
Phussa phussa vayaṁ passaṁ,
Evaṁ tattha vijānati;
Vedanānaṁ khayā bhikkhu,
Nicchāto parinibbutoti.
‘Siyā aññenapi … pe … Kathañca siyā?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ taṇhāpaccayāti, ayamekānupassanā. Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
Evaṁ sammā … pe …
athāparaṁ etadavoca satthā:
740
"Taṇhādutiyo puriso,
Dīghamaddhāna saṁsaraṁ;
Itthabhāvaññathābhāvaṁ,
Saṁsāraṁ nātivattati.
741
Etamādīnavaṁ ñatvā,
Taṇhaṁ dukkhassa sambhavaṁ;
Vītataṇho anādāno,
Sato bhikkhu paribbajeti.
‘Siyā aññenapi … pe … Kathañca siyā?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upādānapaccayāti, ayamekānupassanā. Upādānānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
Evaṁ sammā … pe …
athāparaṁ etadavoca satthā:
742
"Upādānapaccayā bhavo,
Bhūto dukkhaṁ nigacchati;
Jātassa maraṇaṁ hoti,
Eso dukkhassa sambhavo.
743
Tasmā upādānakkhayā,
Sammadaññāya paṇḍitā;
Jātikkhayaṁ abhiññāya,
Na gacchanti punabbhavanti.
‘Siyā aññenapi … pe … Kathañca siyā?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ ārambhapaccayāti, ayamekānupassanā. Ārambhānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
Evaṁ sammā … pe …
athāparaṁ etadavoca satthā:
744
"Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ ārambhapaccayā;
Ārambhānaṁ nirodhena,
Natthi dukkhassa sambhavo.
745
Etamādīnavaṁ ñatvā,
Dukkhaṁ ārambhapaccayā;
Sabbārambhaṁ paṭinissajja,
Anārambhe vimuttino.
746
Ucchinnabhavataṇhassa,
Santacittassa bhikkhuno;
Vikkhīṇo jātisaṁsāro,
Natthi tassa punabbhavoti.
‘Siyā aññenapi … pe … Kathañca siyā?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ āhārapaccayāti, ayamekānupassanā. Āhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
Evaṁ sammā … pe …
athāparaṁ etadavoca satthā:
747
"Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ āhārapaccayā;
Āhārānaṁ nirodhena,
Natthi dukkhassa sambhavo.
748
Etamādīnavaṁ ñatvā,
Dukkhaṁ āhārapaccayā;
Sabbāhāraṁ pariññāya,
Sabbāhāramanissito.
749
Ārogyaṁ sammadaññāya,
Āsavānaṁ parikkhayā;
Saṅkhāya sevī dhammaṭṭho,
Saṅkhyaṁ nopeti vedagūti.
‘Siyā aññenapi … pe … Kathañca siyā?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ iñjitapaccayāti, ayamekānupassanā. Iñjitānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
Evaṁ sammā … pe …
athāparaṁ etadavoca satthā:
750
"Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ iñjitapaccayā;
Iñjitānaṁ nirodhena,
Natthi dukkhassa sambhavo.
751
Etamādīnavaṁ ñatvā,
Dukkhaṁ iñjitapaccayā;
Tasmā hi ejaṁ vossajja,
Saṅkhāre uparundhiya;
Anejo anupādāno,
Sato bhikkhu paribbajeti.
‘Siyā aññenapi … pe … Kathañca siyā?
Nissitassa calitaṁ hotīti, ayamekānupassanā. Anissito na calatīti, ayaṁ dutiyānupassanā.
Evaṁ sammā … pe …
athāparaṁ etadavoca satthā:
752
"Anissito na calati,
Nissito ca upādiyaṁ;
Itthabhāvaññathābhāvaṁ,
Saṁsāraṁ nātivattati.
753
Etamādīnavaṁ ñatvā,
Nissayesu mahabbhayaṁ;
Anissito anupādāno,
Sato bhikkhu paribbajeti.
‘Siyā aññenapi … pe … Kathañca siyā?
Rūpehi, bhikkhave, arūpā santatarāti, ayamekānupassanā. Arūpehi nirodho santataroti, ayaṁ dutiyānupassanā.
Evaṁ sammā … pe …
athāparaṁ etadavoca satthā:
754
"Ye ca rūpūpagā sattā,
Ye ca arūpaṭṭhāyino;
Nirodhaṁ appajānantā,
Āgantāro punabbhavaṁ.
755
Ye ca rūpe pariññāya,
Arūpesu asaṇṭhitā;
Nirodhe ye vimuccanti,
Te janā maccuhāyinoti.
‘Siyā aññenapi … pe … kathañca siyā?
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ saccanti upanijjhāyitaṁ tadamariyānaṁ etaṁ musāti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā.
Yaṁ, bhikkhave, sadevakassa … pe … sadevamanussāya idaṁ musāti upanijjhāyitaṁ, tadamariyānaṁ etaṁ saccanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā.
Evaṁ sammā … pe …
athāparaṁ etadavoca satthā:
756
"Anattani attamāniṁ,
Passa lokaṁ sadevakaṁ;
Niviṭṭhaṁ nāmarūpasmiṁ,
Idaṁ saccanti maññati.
757
Yena yena hi maññanti,
Tato taṁ hoti aññathā;
Tañhi tassa musā hoti,
Mosadhammañhi ittaraṁ.
758
Amosadhammaṁ nibbānaṁ,
Tadariyā saccato vidū;
Te ve saccābhisamayā,
Nicchātā parinibbutāti.
‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā?
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ sukhanti upanijjhāyitaṁ, tadamariyānaṁ etaṁ dukkhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā.
Yaṁ, bhikkhave, sadevakassa … pe … sadevamanussāya idaṁ dukkhanti upanijjhāyitaṁ tadamariyānaṁ etaṁ sukhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā.
Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitāti.
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
759
"Rūpā saddā rasā gandhā,
Phassā dhammā ca kevalā;
Iṭṭhā kantā manāpā ca,
Yāvatatthīti vuccati.
760
Sadevakassa lokassa,
Ete vo sukhasammatā;
Yattha cete nirujjhanti,
Taṁ nesaṁ dukkhasammataṁ.
761
Sukhanti diṭṭhamariyehi,
Sakkāyassuparodhanaṁ;
Paccanīkamidaṁ hoti,
Sabbalokena passataṁ.
762
Yaṁ pare sukhato āhu,
Tadariyā āhu dukkhato;
Yaṁ pare dukkhato āhu,
Tadariyā sukhato vidū.
763
Passa dhammaṁ durājānaṁ,
Sampamūḷhetthaviddasu;
Nivutānaṁ tamo hoti,
Andhakāro apassataṁ.
Satañca vivaṭaṁ hoti,
Āloko passatāmiva;
Santike na vijānanti,
Magā dhammassa kovidā.
764
Bhavarāgaparetehi,
Bhavasotānusāribhi;
Māradheyyānupannehi,
Nāyaṁ dhammo susambudho.
765
Ko nu aññatra mariyehi,
Padaṁ sambuddhumarahati;
Yaṁ padaṁ sammadaññāya,
Parinibbanti anāsavā"ti.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.
Dvayatānupassanāsuttaṁ dvādasamaṁ.
Saccaṁ upadhi avijjā ca,
saṅkhāre viññāṇapañcamaṁ;
Phassavedaniyā taṇhā,
upādānārambhaāhārā;
Iñjitaṁ calitaṁ rūpaṁ,
saccaṁ dukkhena soḷasāti.
Mahāvaggo tatiyo.
Pabbajjā ca padhānañca,
subhāsitañca sundari;
Māghasuttaṁ sabhiyo ca,
selo sallañca vuccati.
Vāseṭṭho cāpi kokāli,
Nālako dvayatānupassanā;
Dvādasetāni suttāni,
Mahāvaggoti vuccatīti.