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:
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at |Migāramātā’s mansion::name of a monastery outside Sāvatthi, built by Visākhā; lit. Migāra’s Mother’s Hall [migāramātupāsāda]|. On that occasion, the Blessed One was seated in the open air, surrounded by the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus on the |Uposatha::Occurring on specific lunar days such as the full moon, new moon, and quarter moons, this is a time for renewing virtue, deepening practice, and purifying the mind. [uposatha]| day of the fifteenth, on the full moon night. Then, surveying the silent Saṅgha of bhikkhus, the Blessed One addressed the bhikkhus:
“‘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?
“Bhikkhus, if questioners should ask: ‘There are |wholesome::healthy, beneficial, useful [kusala]| teachings that are noble, |leading to liberation::redemptive, leading to deliverance [niyyānika]|, and leading to full awakening. What is your aim in listening to these wholesome teachings that are noble, leading to liberation, and leading to full awakening?’ they should be answered in this way: ‘For the sake of |knowledge::understanding, insight [ñāṇa]| of the duality of principles as they truly are.’ And what would one call a duality?
The Four Noble Truths
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.
‘This is suffering, this is the arising of suffering,’ this is one observation. ‘This is the |end of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, this is the way of practice leading to the end of suffering,’ this is a second observation. When a bhikkhu dwells thus |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |resolute::determined, intent [pahitatta]|, and |with continuous effort::ardent, zealous, with energy, with application; lit. burning [ātāpī]| rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.”
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
The Blessed One said this. Having spoken thus, the Accomplished One, the Teacher, further said this:
“Ye dukkhaṁ nappajānanti,
atho dukkhassa sambhavaṁ;
Yattha ca sabbaso dukkhaṁ,
asesaṁ uparujjhati;
Tañca maggaṁ na jānanti,
dukkhūpasamagāminaṁ.
“Those who |do not discern::do not clearly distinguish, do not truly understand [nappajānāti]| suffering,
nor the coming into being of suffering;
and where suffering is ended
completely and without remainder;
and they do not know the way of practice,
that leads to the calming of suffering.
Cetovimuttihīnā te,
Atho paññāvimuttiyā;
Abhabbā te antakiriyāya,
Te ve jātijarūpagā.
Lacking in |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]|
and |liberation by wisdom::emancipation by insight [paññāvimutti]|;
they are incapable of making an end,
and are headed to birth and old age.
Ye ca dukkhaṁ pajānanti,
atho dukkhassa sambhavaṁ;
Yattha ca sabbaso dukkhaṁ,
asesaṁ uparujjhati;
Tañca maggaṁ pajānanti,
dukkhūpasamagāminaṁ.
Those who |discern::distinguish, understand, know clearly [pajānāti]| suffering
and the coming into being of suffering;
and where suffering is ended,
completely and without remainder;
and who discern the way of practice
that leads to the calming of suffering.
Cetovimuttisampannā,
Atho paññāvimuttiyā;
Bhabbā te antakiriyāya,
Na te jātijarūpagāti.
Endowed with liberation of mind
and with liberation by wisdom;
they are capable of making an end,
and are not headed to birth and old age.
Acquisitions
‘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:
Bhikkhus, if questioners should ask: ‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by |acquisitions::attachment, taking as mine, appropriation, sense of ownership, identification [upadhi]|,’ this is one observation. ‘But with the remainderless fading away and cessation of acquisitions, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Upadhinidānā pabhavanti dukkhā,
Ye keci lokasmimanekarūpā;
Yo ve avidvā upadhiṁ karoti,
Punappunaṁ dukkhamupeti mando;
Tasmā pajānaṁ upadhiṁ na kayirā,
Dukkhassa jātippabhavānupassīti.
“Whatever diverse forms of suffering arise in the world,
they all have acquisitions as their source.
The |ignoramus::lit. not having knowing quality [avidvant]| |dull-witted one::tender, weak, undeveloped [manda]| who creates acquisitions,
encounters suffering again and again.
Therefore, |comprehending::clearly understanding [pajāna]| the source of suffering,
one should not create acquisitions.
Ignorance
‘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:
Bhikkhus, if questioners should ask: ‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|,’ this is one observation. ‘But with the remainderless fading away and cessation of ignorance, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Jātimaraṇasaṁsāraṁ,
ye vajanti punappunaṁ;
Itthabhāvaññathābhāvaṁ,
avijjāyeva sā gati.
“Those who travel again and again
through the wandering journey of birth and death,
from this state of existence to another state of existence;
ignorance is the cause of their destination.
Avijjā hāyaṁ mahāmoho,
Yenidaṁ saṁsitaṁ ciraṁ;
Vijjāgatā ca ye sattā,
Na te gacchanti punabbhavanti.
For this ignorance is a great |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]|
by which this cycle has long been spun;
but those beings who have arrived at true knowledge
do not go to a renewed existence.
Intentional Constructs
‘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:
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by intentional constructs,’ this is one observation. ‘But with the remainderless fading away and cessation of intentional constructs, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Yaṁ kiñci dukkhaṁ sambhoti,
sabbaṁ saṅkhārapaccayā;
Saṅkhārānaṁ nirodhena,
natthi dukkhassa sambhavo.
“Whatever suffering comes into being,
all of it is conditioned by |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]|;
with the cessation of intentional constructs,
there is no coming into being of suffering.
Etamādīnavaṁ ñatvā,
dukkhaṁ saṅkhārapaccayā;
Sabbasaṅkhārasamathā,
saññānaṁ uparodhanā;
Evaṁ dukkhakkhayo hoti,
etaṁ ñatvā yathātathaṁ.
Having known this |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|,
‘Suffering is conditioned by intentional constructs,’
through the |stilling of all intentional constructs::calming of all intentions, volitions, mental activities. This is sometimes rendered as stilling of all formations [sabbasaṅkhārasamatha]|,
and the cessation of |perceptions::Particular acts or instances of recognizing and labeling experience; specific identifications, interpretations, or mental markings applied to sensory or mental objects. They arise dependent on contact and memory and shape how phenomena are taken up; third of the five aggregates [saññā]|,
the |wearing away of suffering::extinction of stress, termination of tension [dukkhakkhaya]| comes to be,
when one has known this |as it truly is::as it has come to be, as it is in actuality [yathābhūta]|.
Sammaddasā vedaguno,
Sammadaññāya paṇḍitā;
Abhibhuyya mārasaṁyogaṁ,
Na gacchanti punabbhavanti.
Seeing rightly, those |with perfect knowledge::who has complete understanding [vedagū]|,
the wise ones, having completely comprehended,
having overcome the bond of Māra,
they do not go to a |renewed existence::renewal of being, reappearance, rebirth, future life [punabbhava]|.
Consciousness
‘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:
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by consciousness,’ this is one observation. ‘But with the remainderless fading away and cessation of consciousness, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ viññāṇapaccayā;
Viññāṇassa nirodhena,
Natthi dukkhassa sambhavo.
“Whatever suffering comes into being,
all of it is conditioned by |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|;
with the cessation of consciousness,
there is no coming into being of suffering.
Etamādīnavaṁ ñatvā,
Dukkhaṁ viññāṇapaccayā;
Viññāṇūpasamā bhikkhu,
Nicchāto parinibbutoti.
Having known this drawback,
‘Suffering is conditioned by consciousness,’
through the stilling of consciousness, a bhikkhu
is |satiated::free from craving, desireless [nicchāta]| and |completely quenched::completely cooled mental defilements [parinibbuta]|.
‘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:
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by contact,’ this is one observation. ‘But with the remainderless fading away and cessation of contact, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Tesaṁ phassaparetānaṁ,
Bhavasotānusārinaṁ;
Kummaggapaṭipannānaṁ,
Ārā saṁyojanakkhayo.
“For those |overwhelmed by contact::afflicted by sense impressions [phassapareta]|,
|carried along by the stream of existence::flowing along the current of being [bhavasotānusārī]|,
following the wrong path,
the wearing away of the fetters is far away.
Ye ca phassaṁ pariññāya,
Aññāyupasame ratā;
Te ve phassābhisamayā,
Nicchātā parinibbutāti.
|Completely comprehending::fully understanding [pariññāya]| contact,
pleased with the peace of |final knowledge::spiritual insight of the complete wearing away of the taints; full awakening [aññā]|,
|by breaking through contact::by cessation of contact, through total understanding of experience [phassābhisamaya]|,
they are satiated and completely quenched.
Felt Experience
‘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:
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by felt experience,’ this is one observation. ‘But with the remainderless fading away and cessation of felt experience, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Sukhaṁ vā yadi vā dukkhaṁ,
Adukkhamasukhaṁ saha;
Ajjhattañca bahiddhā ca,
Yaṁ kiñci atthi veditaṁ.
“Whether pleasant or painful,
along with neither-painful-nor-pleasant;
internally and externally,
whatever there is that is felt:
Etaṁ dukkhanti ñatvāna,
Mosadhammaṁ palokinaṁ;
Phussa phussa vayaṁ passaṁ,
Evaṁ tattha vijānati;
Vedanānaṁ khayā bhikkhu,
Nicchāto parinibbutoti.
Having known this as suffering,
|deceptive::false, lit. untrue nature [mosadhamma]| [by nature], |disintegrating::falling apart [palokī]|;
seeing its |vanishing::disappearing, fading away [vaya]| with each contact,
one |distinguishes::learns, understands, is aware of [vijānāti]| it clearly;
through the wearing away of felt experience, a bhikkhu
is satiated and completely quenched.
Craving
‘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:
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by craving,’ this is one observation. ‘But with the remainderless fading away and cessation of craving, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Taṇhādutiyo puriso,
Dīghamaddhāna saṁsaraṁ;
Itthabhāvaññathābhāvaṁ,
Saṁsāraṁ nātivattati.
“A person with craving as their companion
undergoes repeated existence for a long time;
from one state of |existence::being, becoming; continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| to another,
they do not go beyond |cyclic existence::wandering on from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]|.
Etamādīnavaṁ ñatvā,
Taṇhaṁ dukkhassa sambhavaṁ;
Vītataṇho anādāno,
Sato bhikkhu paribbajeti.
Having known this drawback,
‘Craving is the coming into being of suffering,’
free from craving and not grasping,
a bhikkhu should wander |mindfully::lit. remembering [sata]|.
Clinging
‘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:
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by clinging,’ this is one observation. ‘But with the remainderless fading away and cessation of clinging, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Upādānapaccayā bhavo,
Bhūto dukkhaṁ nigacchati;
Jātassa maraṇaṁ hoti,
Eso dukkhassa sambhavo.
“Existence is conditioned by clinging,
one who has come into being encounters suffering;
for one who is born, death occurs,
such is the coming into being of suffering.
Tasmā upādānakkhayā,
Sammadaññāya paṇḍitā;
Jātikkhayaṁ abhiññāya,
Na gacchanti punabbhavanti.
Therefore, through the |wearing away of clinging::extinction of attachment; lit. exhaustion of taking near [upādānakkhaya]|,
the wise ones, having completely comprehended,
having directly known the wearing away of birth,
they do not go to a renewed existence.
Instigation
‘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:
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by |instigation::attempting, beginning, undertaking [ārambha]|,’ this is one observation. ‘But with the remainderless fading away and cessation of instigation, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ ārambhapaccayā;
Ārambhānaṁ nirodhena,
Natthi dukkhassa sambhavo.
“Whatever suffering comes into being,
all of it is conditioned by instigation;
with the cessation of instigation,
there is no coming into being of suffering.
Etamādīnavaṁ ñatvā,
Dukkhaṁ ārambhapaccayā;
Sabbārambhaṁ paṭinissajja,
Anārambhe vimuttino.
Having known this drawback,
‘Suffering is conditioned by instigation,’
having relinquished all instigation,
one is liberated in non-instigation.
Ucchinnabhavataṇhassa,
Santacittassa bhikkhuno;
Vikkhīṇo jātisaṁsāro,
Natthi tassa punabbhavoti.
With craving for existence cut off,
for that bhikkhu |with a calm mind::with a peaceful heart [santacitta]|;
birth and wandering on has ended,
for him, there is no renewed existence.
Nutriment
‘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:
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by |nutriment::fuel, sustenance [āhāra]|,’ this is one observation. ‘But with the remainderless fading away and cessation of nutriment, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ āhārapaccayā;
Āhārānaṁ nirodhena,
Natthi dukkhassa sambhavo.
“Whatever suffering comes into being,
all of it is conditioned by nutriment;
with the cessation of nutriment,
there is no coming into being of suffering.
Etamādīnavaṁ ñatvā,
Dukkhaṁ āhārapaccayā;
Sabbāhāraṁ pariññāya,
Sabbāhāramanissito.
Having known this drawback,
‘Suffering is conditioned by nutriment,’
completely comprehending all nutriment,
one is not dependent on any nutriment.
Ārogyaṁ sammadaññāya,
Āsavānaṁ parikkhayā;
Saṅkhāya sevī dhammaṭṭho,
Saṅkhyaṁ nopeti vedagūti.
Having completely comprehended the state of |health::wellness, freedom from disease [ārogya]|,
through the |complete exhaustion::gradual and complete wearing away [parikkhaya]| of the |taints::outflows, discharges; (comm) mental defilements [āsavā]|,
firmly established in the |Dhamma::the ultimate truth that the Buddha’s teachings point to [dhamma]|, using with reflection,
a master of knowledge cannot be designated.
Perturbation
‘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:
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by |perturbation::agitation, disturbance, movement, turmoil [iñjita]|,’ this is one observation. ‘But with the remainderless fading away and cessation of perturbation, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ iñjitapaccayā;
Iñjitānaṁ nirodhena,
Natthi dukkhassa sambhavo.
“Whatever suffering comes into being,
all of it is conditioned by perturbation;
with the cessation of perturbation,
there is no coming into being of suffering.
Etamādīnavaṁ ñatvā,
Dukkhaṁ iñjitapaccayā;
Tasmā hi ejaṁ vossajja,
Saṅkhāre uparundhiya;
Anejo anupādāno,
Sato bhikkhu paribbajeti.
Having known this drawback,
‘Suffering is conditioned by perturbation,’
therefore, having given up |impulse::perturbance; (comm) craving [ejā]|,
having put a stop to intentional constructs,
unperturbed, without clinging,
a bhikkhu should wander mindfully.
Dependency and Independence
‘Siyā aññenapi …pe… kathañca siyā? Nissitassa calitaṁ hotīti, ayamekānupassanā. Anissito na calatīti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘For one who is |dependent::relying; lit. depended down [nissita]|, there is wavering,’ this is one observation. ‘One who is |independent::detached, disengaged [anissita]| does not waver,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Anissito na calati,
Nissito ca upādiyaṁ;
Itthabhāvaññathābhāvaṁ,
Saṁsāraṁ nātivattati.
“One who is independent does not |waver::shake [calati]|,
but the dependent one, clinging,
from this state of existence to another,
does not transcend cyclic existence.
Etamādīnavaṁ ñatvā,
Nissayesu mahabbhayaṁ;
Anissito anupādāno,
Sato bhikkhu paribbajeti.
Having known this drawback,
the great danger in dependency,
independent, without clinging,
a bhikkhu should wander mindfully.
‘Siyā aññenapi …pe… kathañca siyā? Rūpehi, bhikkhave, arūpā santatarāti, ayamekānupassanā. Arūpehi nirodho santataroti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘|Formless::immaterial phenomena [arūpa]| [existence], bhikkhus, is more peaceful than form,’ this is one observation. ‘|Cessation::stilling of all thought formations, ending of all created, conditioned, dependently arisen things [nirodha]| is more peaceful than formless existence,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Ye ca rūpūpagā sattā,
Ye ca arūpaṭṭhāyino;
Nirodhaṁ appajānantā,
Āgantāro punabbhavaṁ.
“Those beings with physical form,
and those who are established in the formless;
not completely comprehending cessation,
are bound to return to renewed existence.
Ye ca rūpe pariññāya,
Arūpesu asaṇṭhitā;
Nirodhe ye vimuccanti,
Te janā maccuhāyinoti.
But having completely comprehended form,
and |not caught in::not fixed in, not attached to [asaṇṭhita]| the formless,
those who are liberated in cessation,
have |gone beyond death::have transcended mortality [maccuhāyino]|.
Deceptive and Undeceptive
‘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:
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Bhikkhus, what the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, among this generation with its ascetics and brahmins, its kings and commoners, closely meditate upon as “This is true,” that is well seen by the Noble Ones |with right wisdom::with correct distinctive knowledge [sammappaññāya]| as it truly is to be “This is false,”’ this is one observation. ‘But what the world with its deities, Māras, Brahmas, among this generation with its ascetics and brahmins, its kings and commoners, closely meditate upon as “This is false,” that is well seen by the Noble Ones with right wisdom as it truly is to be “This is true,”’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Anattani attamāniṁ,
Passa lokaṁ sadevakaṁ;
Niviṭṭhaṁ nāmarūpasmiṁ,
Idaṁ saccanti maññati.
“|Imagining an essence::conceiving a self [attamānī]| |in what is impersonal::in what is not oneself [anattani]|,
look at the world, including the gods—
entrenched in |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|,
they |think::presume, suppose, imagine, conceive [maññati]| it to be reality.
Yena yena hi maññanti,
Tato taṁ hoti aññathā;
Tañhi tassa musā hoti,
Mosadhammañhi ittaraṁ.
However they may imagine it,
it turns out otherwise;
that indeed is its falsity,
for the transient is |deceptive::false, lit. untrue nature [mosadhamma]|.
Amosadhammaṁ nibbānaṁ,
Tadariyā saccato vidū;
Te ve saccābhisamayā,
Nicchātā parinibbutāti.
|Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]| is undeceptive by nature,
the Noble Ones know it as true;
through the breakthrough to truth,
they are truly satiated and completely quenched.
Happiness and Suffering
‘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:
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Bhikkhus, what the world with its deities, Māras, Brahmas, among this generation with its ascetics and brahmins, its kings and commoners, closely meditate upon as “This is happiness,” that is well seen by the Noble Ones with right wisdom as it truly is to be “This is suffering,”’ this is one observation. ‘But what the world with its deities, Māras, Brahmas, among this generation with its ascetics and brahmins, its kings and commoners, closely meditate upon as “This is suffering,” that is well seen by the Noble Ones with right wisdom as it truly is to be “This is happiness,”’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Rūpā saddā rasā gandhā,
Phassā dhammā ca kevalā;
Iṭṭhā kantā manāpā ca,
Yāvatatthīti vuccati.
“Forms, sounds, tastes, odors,
tangibles, and all objects of mind;
desirable, lovely, and agreeable,
as long as it’s said, ‘They are like this.’
Sadevakassa lokassa,
Ete vo sukhasammatā;
Yattha cete nirujjhanti,
Taṁ nesaṁ dukkhasammataṁ.
For the world with its gods,
these are |considered to be happiness::regarded as pleasure [sukhasammatā]|;
but where these cease,
that is |considered to be stressful::regarded as painful, agreed to be uncomfortable [dukkhasammata]|.
Sukhanti diṭṭhamariyehi,
Sakkāyassuparodhanaṁ;
Paccanīkamidaṁ hoti,
Sabbalokena passataṁ.
The Noble Ones see happiness,
in the ceasing of |personal existence::the felt sense of being someone; the five aggregates subject to clinging; the totality of psycho-physical experience within which a sense of “I” or “mine” arises [sakkāya]|;
this view is contrary,
to how the whole world sees.
Yaṁ pare sukhato āhu,
Tadariyā āhu dukkhato;
Yaṁ pare dukkhato āhu,
Tadariyā sukhato vidū.
What others speak of as happiness
the Noble Ones declare to be suffering;
what others speak of as suffering,
that the Noble Ones know as happiness.
Passa dhammaṁ durājānaṁ,
Sampamūḷhetthaviddasu;
Nivutānaṁ tamo hoti,
Andhakāro apassataṁ.
See this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, difficult to fathom,
here, the |unwise::those lacking in insight and discernment [aviddasu]| are |bewildered::confused, disoriented by delusion [sammūḷha]|;
for those with obstructed vision, there is |darkness::ignorance, gloom, murkiness [tamas]|,
sheer blindness for those who do not see.
Satañca vivaṭaṁ hoti,
Āloko passatāmiva;
Santike na vijānanti,
Magā dhammassa kovidā.
But for the |virtuous person::wise person, sage [santa]|, it is unconcealed,
like light for those who see;
even when nearby, they do not understand,
those unskilled in the Dhamma.
Bhavarāgaparetehi,
Bhavasotānusāribhi;
Māradheyyānupannehi,
Nāyaṁ dhammo susambudho.
By those overcome by |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for becoming,
going along with its flow and pull;
having fallen under the power of death,
this Dhamma is not truly awakened to.
Ko nu aññatra mariyehi,
Padaṁ sambuddhumarahati;
Yaṁ padaṁ sammadaññāya,
Parinibbanti anāsavā”ti.
Who else apart from the Noble Ones
is worthy to completely comprehend this state;
when they have perfectly understood this state,
the taintless ones are completely quenched.”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words. As this discourse was being spoken, the minds of sixty bhikkhus were liberated from the taints through not clinging.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at |Migāramātā’s mansion::name of a monastery outside Sāvatthi, built by Visākhā; lit. Migāra’s Mother’s Hall [migāramātupāsāda]|. On that occasion, the Blessed One was seated in the open air, surrounded by the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus on the |Uposatha::Occurring on specific lunar days such as the full moon, new moon, and quarter moons, this is a time for renewing virtue, deepening practice, and purifying the mind. [uposatha]| day of the fifteenth, on the full moon night. Then, surveying the silent Saṅgha of bhikkhus, the Blessed One addressed the bhikkhus:
“Bhikkhus, if questioners should ask: ‘There are |wholesome::healthy, beneficial, useful [kusala]| teachings that are noble, |leading to liberation::redemptive, leading to deliverance [niyyānika]|, and leading to full awakening. What is your aim in listening to these wholesome teachings that are noble, leading to liberation, and leading to full awakening?’ they should be answered in this way: ‘For the sake of |knowledge::understanding, insight [ñāṇa]| of the duality of principles as they truly are.’ And what would one call a duality?
The Four Noble Truths
‘This is suffering, this is the arising of suffering,’ this is one observation. ‘This is the |end of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, this is the way of practice leading to the end of suffering,’ this is a second observation. When a bhikkhu dwells thus |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |resolute::determined, intent [pahitatta]|, and |with continuous effort::ardent, zealous, with energy, with application; lit. burning [ātāpī]| rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.”
The Blessed One said this. Having spoken thus, the Accomplished One, the Teacher, further said this:
“Those who |do not discern::do not clearly distinguish, do not truly understand [nappajānāti]| suffering,
nor the coming into being of suffering;
and where suffering is ended
completely and without remainder;
and they do not know the way of practice,
that leads to the calming of suffering.
Lacking in |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]|
and |liberation by wisdom::emancipation by insight [paññāvimutti]|;
they are incapable of making an end,
and are headed to birth and old age.
Those who |discern::distinguish, understand, know clearly [pajānāti]| suffering
and the coming into being of suffering;
and where suffering is ended,
completely and without remainder;
and who discern the way of practice
that leads to the calming of suffering.
Endowed with liberation of mind
and with liberation by wisdom;
they are capable of making an end,
and are not headed to birth and old age.
Acquisitions
Bhikkhus, if questioners should ask: ‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by |acquisitions::attachment, taking as mine, appropriation, sense of ownership, identification [upadhi]|,’ this is one observation. ‘But with the remainderless fading away and cessation of acquisitions, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Whatever diverse forms of suffering arise in the world,
they all have acquisitions as their source.
The |ignoramus::lit. not having knowing quality [avidvant]| |dull-witted one::tender, weak, undeveloped [manda]| who creates acquisitions,
encounters suffering again and again.
Therefore, |comprehending::clearly understanding [pajāna]| the source of suffering,
one should not create acquisitions.
Ignorance
Bhikkhus, if questioners should ask: ‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|,’ this is one observation. ‘But with the remainderless fading away and cessation of ignorance, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Those who travel again and again
through the wandering journey of birth and death,
from this state of existence to another state of existence;
ignorance is the cause of their destination.
For this ignorance is a great |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]|
by which this cycle has long been spun;
but those beings who have arrived at true knowledge
do not go to a renewed existence.
Intentional Constructs
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by intentional constructs,’ this is one observation. ‘But with the remainderless fading away and cessation of intentional constructs, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Whatever suffering comes into being,
all of it is conditioned by |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]|;
with the cessation of intentional constructs,
there is no coming into being of suffering.
Having known this |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|,
‘Suffering is conditioned by intentional constructs,’
through the |stilling of all intentional constructs::calming of all intentions, volitions, mental activities. This is sometimes rendered as stilling of all formations [sabbasaṅkhārasamatha]|,
and the cessation of |perceptions::Particular acts or instances of recognizing and labeling experience; specific identifications, interpretations, or mental markings applied to sensory or mental objects. They arise dependent on contact and memory and shape how phenomena are taken up; third of the five aggregates [saññā]|,
the |wearing away of suffering::extinction of stress, termination of tension [dukkhakkhaya]| comes to be,
when one has known this |as it truly is::as it has come to be, as it is in actuality [yathābhūta]|.
Seeing rightly, those |with perfect knowledge::who has complete understanding [vedagū]|,
the wise ones, having completely comprehended,
having overcome the bond of Māra,
they do not go to a |renewed existence::renewal of being, reappearance, rebirth, future life [punabbhava]|.
Consciousness
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by consciousness,’ this is one observation. ‘But with the remainderless fading away and cessation of consciousness, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Whatever suffering comes into being,
all of it is conditioned by |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|;
with the cessation of consciousness,
there is no coming into being of suffering.
Having known this drawback,
‘Suffering is conditioned by consciousness,’
through the stilling of consciousness, a bhikkhu
is |satiated::free from craving, desireless [nicchāta]| and |completely quenched::completely cooled mental defilements [parinibbuta]|.
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by contact,’ this is one observation. ‘But with the remainderless fading away and cessation of contact, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“For those |overwhelmed by contact::afflicted by sense impressions [phassapareta]|,
|carried along by the stream of existence::flowing along the current of being [bhavasotānusārī]|,
following the wrong path,
the wearing away of the fetters is far away.
|Completely comprehending::fully understanding [pariññāya]| contact,
pleased with the peace of |final knowledge::spiritual insight of the complete wearing away of the taints; full awakening [aññā]|,
|by breaking through contact::by cessation of contact, through total understanding of experience [phassābhisamaya]|,
they are satiated and completely quenched.
Felt Experience
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by felt experience,’ this is one observation. ‘But with the remainderless fading away and cessation of felt experience, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Whether pleasant or painful,
along with neither-painful-nor-pleasant;
internally and externally,
whatever there is that is felt:
Having known this as suffering,
|deceptive::false, lit. untrue nature [mosadhamma]| [by nature], |disintegrating::falling apart [palokī]|;
seeing its |vanishing::disappearing, fading away [vaya]| with each contact,
one |distinguishes::learns, understands, is aware of [vijānāti]| it clearly;
through the wearing away of felt experience, a bhikkhu
is satiated and completely quenched.
Craving
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by craving,’ this is one observation. ‘But with the remainderless fading away and cessation of craving, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“A person with craving as their companion
undergoes repeated existence for a long time;
from one state of |existence::being, becoming; continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| to another,
they do not go beyond |cyclic existence::wandering on from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]|.
Having known this drawback,
‘Craving is the coming into being of suffering,’
free from craving and not grasping,
a bhikkhu should wander |mindfully::lit. remembering [sata]|.
Clinging
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by clinging,’ this is one observation. ‘But with the remainderless fading away and cessation of clinging, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Existence is conditioned by clinging,
one who has come into being encounters suffering;
for one who is born, death occurs,
such is the coming into being of suffering.
Therefore, through the |wearing away of clinging::extinction of attachment; lit. exhaustion of taking near [upādānakkhaya]|,
the wise ones, having completely comprehended,
having directly known the wearing away of birth,
they do not go to a renewed existence.
Instigation
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by |instigation::attempting, beginning, undertaking [ārambha]|,’ this is one observation. ‘But with the remainderless fading away and cessation of instigation, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Whatever suffering comes into being,
all of it is conditioned by instigation;
with the cessation of instigation,
there is no coming into being of suffering.
Having known this drawback,
‘Suffering is conditioned by instigation,’
having relinquished all instigation,
one is liberated in non-instigation.
With craving for existence cut off,
for that bhikkhu |with a calm mind::with a peaceful heart [santacitta]|;
birth and wandering on has ended,
for him, there is no renewed existence.
Nutriment
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by |nutriment::fuel, sustenance [āhāra]|,’ this is one observation. ‘But with the remainderless fading away and cessation of nutriment, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Whatever suffering comes into being,
all of it is conditioned by nutriment;
with the cessation of nutriment,
there is no coming into being of suffering.
Having known this drawback,
‘Suffering is conditioned by nutriment,’
completely comprehending all nutriment,
one is not dependent on any nutriment.
Having completely comprehended the state of |health::wellness, freedom from disease [ārogya]|,
through the |complete exhaustion::gradual and complete wearing away [parikkhaya]| of the |taints::outflows, discharges; (comm) mental defilements [āsavā]|,
firmly established in the |Dhamma::the ultimate truth that the Buddha’s teachings point to [dhamma]|, using with reflection,
a master of knowledge cannot be designated.
Perturbation
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Whatever suffering comes into being, all of it is conditioned by |perturbation::agitation, disturbance, movement, turmoil [iñjita]|,’ this is one observation. ‘But with the remainderless fading away and cessation of perturbation, there is no coming into being of suffering,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Whatever suffering comes into being,
all of it is conditioned by perturbation;
with the cessation of perturbation,
there is no coming into being of suffering.
Having known this drawback,
‘Suffering is conditioned by perturbation,’
therefore, having given up |impulse::perturbance; (comm) craving [ejā]|,
having put a stop to intentional constructs,
unperturbed, without clinging,
a bhikkhu should wander mindfully.
Dependency and Independence
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘For one who is |dependent::relying; lit. depended down [nissita]|, there is wavering,’ this is one observation. ‘One who is |independent::detached, disengaged [anissita]| does not waver,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“One who is independent does not |waver::shake [calati]|,
but the dependent one, clinging,
from this state of existence to another,
does not transcend cyclic existence.
Having known this drawback,
the great danger in dependency,
independent, without clinging,
a bhikkhu should wander mindfully.
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘|Formless::immaterial phenomena [arūpa]| [existence], bhikkhus, is more peaceful than form,’ this is one observation. ‘|Cessation::stilling of all thought formations, ending of all created, conditioned, dependently arisen things [nirodha]| is more peaceful than formless existence,’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Those beings with physical form,
and those who are established in the formless;
not completely comprehending cessation,
are bound to return to renewed existence.
But having completely comprehended form,
and |not caught in::not fixed in, not attached to [asaṇṭhita]| the formless,
those who are liberated in cessation,
have |gone beyond death::have transcended mortality [maccuhāyino]|.
Deceptive and Undeceptive
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Bhikkhus, what the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, among this generation with its ascetics and brahmins, its kings and commoners, closely meditate upon as “This is true,” that is well seen by the Noble Ones |with right wisdom::with correct distinctive knowledge [sammappaññāya]| as it truly is to be “This is false,”’ this is one observation. ‘But what the world with its deities, Māras, Brahmas, among this generation with its ascetics and brahmins, its kings and commoners, closely meditate upon as “This is false,” that is well seen by the Noble Ones with right wisdom as it truly is to be “This is true,”’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“|Imagining an essence::conceiving a self [attamānī]| |in what is impersonal::in what is not oneself [anattani]|,
look at the world, including the gods—
entrenched in |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|,
they |think::presume, suppose, imagine, conceive [maññati]| it to be reality.
However they may imagine it,
it turns out otherwise;
that indeed is its falsity,
for the transient is |deceptive::false, lit. untrue nature [mosadhamma]|.
|Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]| is undeceptive by nature,
the Noble Ones know it as true;
through the breakthrough to truth,
they are truly satiated and completely quenched.
Happiness and Suffering
‘Could there be right observation of dualities in yet another way?’ they should be answered in this way: ‘There could be.’ And how could there be? ‘Bhikkhus, what the world with its deities, Māras, Brahmas, among this generation with its ascetics and brahmins, its kings and commoners, closely meditate upon as “This is happiness,” that is well seen by the Noble Ones with right wisdom as it truly is to be “This is suffering,”’ this is one observation. ‘But what the world with its deities, Māras, Brahmas, among this generation with its ascetics and brahmins, its kings and commoners, closely meditate upon as “This is suffering,” that is well seen by the Noble Ones with right wisdom as it truly is to be “This is happiness,”’ this is a second observation. When a bhikkhu dwells thus diligent, resolute, and with continuous effort rightly observing the dualities, one of two fruits is to be expected: either final knowledge in this very life or, if there is any residual clinging for existence, the state of non-returning.” Having spoken thus, the Accomplished One, the Teacher, further said this:
“Forms, sounds, tastes, odors,
tangibles, and all objects of mind;
desirable, lovely, and agreeable,
as long as it’s said, ‘They are like this.’
For the world with its gods,
these are |considered to be happiness::regarded as pleasure [sukhasammatā]|;
but where these cease,
that is |considered to be stressful::regarded as painful, agreed to be uncomfortable [dukkhasammata]|.
The Noble Ones see happiness,
in the ceasing of |personal existence::the felt sense of being someone; the five aggregates subject to clinging; the totality of psycho-physical experience within which a sense of “I” or “mine” arises [sakkāya]|;
this view is contrary,
to how the whole world sees.
What others speak of as happiness
the Noble Ones declare to be suffering;
what others speak of as suffering,
that the Noble Ones know as happiness.
See this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, difficult to fathom,
here, the |unwise::those lacking in insight and discernment [aviddasu]| are |bewildered::confused, disoriented by delusion [sammūḷha]|;
for those with obstructed vision, there is |darkness::ignorance, gloom, murkiness [tamas]|,
sheer blindness for those who do not see.
But for the |virtuous person::wise person, sage [santa]|, it is unconcealed,
like light for those who see;
even when nearby, they do not understand,
those unskilled in the Dhamma.
By those overcome by |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for becoming,
going along with its flow and pull;
having fallen under the power of death,
this Dhamma is not truly awakened to.
Who else apart from the Noble Ones
is worthy to completely comprehend this state;
when they have perfectly understood this state,
the taintless ones are completely quenched.”
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words. As this discourse was being spoken, the minds of sixty bhikkhus were liberated from the taints through not clinging.
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.
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“Ye dukkhaṁ nappajānanti,
atho dukkhassa sambhavaṁ;
Yattha ca sabbaso dukkhaṁ,
asesaṁ uparujjhati;
Tañca maggaṁ na jānanti,
dukkhūpasamagāminaṁ.
Cetovimuttihīnā te,
Atho paññāvimuttiyā;
Abhabbā te antakiriyāya,
Te ve jātijarūpagā.
Ye ca dukkhaṁ pajānanti,
atho dukkhassa sambhavaṁ;
Yattha ca sabbaso dukkhaṁ,
asesaṁ uparujjhati;
Tañca maggaṁ pajānanti,
dukkhūpasamagāminaṁ.
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:
“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:
“Jātimaraṇasaṁsāraṁ,
ye vajanti punappunaṁ;
Itthabhāvaññathābhāvaṁ,
avijjāyeva sā gati.
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:
“Yaṁ kiñci dukkhaṁ sambhoti,
sabbaṁ saṅkhārapaccayā;
Saṅkhārānaṁ nirodhena,
natthi dukkhassa sambhavo.
Etamādīnavaṁ ñatvā,
dukkhaṁ saṅkhārapaccayā;
Sabbasaṅkhārasamathā,
saññānaṁ uparodhanā;
Evaṁ dukkhakkhayo hoti,
etaṁ ñatvā yathātathaṁ.
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:
“Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ viññāṇapaccayā;
Viññāṇassa nirodhena,
Natthi dukkhassa sambhavo.
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:
“Tesaṁ phassaparetānaṁ,
Bhavasotānusārinaṁ;
Kummaggapaṭipannānaṁ,
Ārā saṁyojanakkhayo.
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:
“Sukhaṁ vā yadi vā dukkhaṁ,
Adukkhamasukhaṁ saha;
Ajjhattañca bahiddhā ca,
Yaṁ kiñci atthi veditaṁ.
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:
“Taṇhādutiyo puriso,
Dīghamaddhāna saṁsaraṁ;
Itthabhāvaññathābhāvaṁ,
Saṁsāraṁ nātivattati.
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:
“Upādānapaccayā bhavo,
Bhūto dukkhaṁ nigacchati;
Jātassa maraṇaṁ hoti,
Eso dukkhassa sambhavo.
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:
“Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ ārambhapaccayā;
Ārambhānaṁ nirodhena,
Natthi dukkhassa sambhavo.
Etamādīnavaṁ ñatvā,
Dukkhaṁ ārambhapaccayā;
Sabbārambhaṁ paṭinissajja,
Anārambhe vimuttino.
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:
“Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ āhārapaccayā;
Āhārānaṁ nirodhena,
Natthi dukkhassa sambhavo.
Etamādīnavaṁ ñatvā,
Dukkhaṁ āhārapaccayā;
Sabbāhāraṁ pariññāya,
Sabbāhāramanissito.
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:
“Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ iñjitapaccayā;
Iñjitānaṁ nirodhena,
Natthi dukkhassa sambhavo.
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:
“Anissito na calati,
Nissito ca upādiyaṁ;
Itthabhāvaññathābhāvaṁ,
Saṁsāraṁ nātivattati.
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:
“Ye ca rūpūpagā sattā,
Ye ca arūpaṭṭhāyino;
Nirodhaṁ appajānantā,
Āgantāro punabbhavaṁ.
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:
“Anattani attamāniṁ,
Passa lokaṁ sadevakaṁ;
Niviṭṭhaṁ nāmarūpasmiṁ,
Idaṁ saccanti maññati.
Yena yena hi maññanti,
Tato taṁ hoti aññathā;
Tañhi tassa musā hoti,
Mosadhammañhi ittaraṁ.
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:
“Rūpā saddā rasā gandhā,
Phassā dhammā ca kevalā;
Iṭṭhā kantā manāpā ca,
Yāvatatthīti vuccati.
Sadevakassa lokassa,
Ete vo sukhasammatā;
Yattha cete nirujjhanti,
Taṁ nesaṁ dukkhasammataṁ.
Sukhanti diṭṭhamariyehi,
Sakkāyassuparodhanaṁ;
Paccanīkamidaṁ hoti,
Sabbalokena passataṁ.
Yaṁ pare sukhato āhu,
Tadariyā āhu dukkhato;
Yaṁ pare dukkhato āhu,
Tadariyā sukhato vidū.
Passa dhammaṁ durājānaṁ,
Sampamūḷhetthaviddasu;
Nivutānaṁ tamo hoti,
Andhakāro apassataṁ.
Satañca vivaṭaṁ hoti,
Āloko passatāmiva;
Santike na vijānanti,
Magā dhammassa kovidā.
Bhavarāgaparetehi,
Bhavasotānusāribhi;
Māradheyyānupannehi,
Nāyaṁ dhammo susambudho.
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.