Dvayatanupassana Sutta Twofold Reflections

Transcription

1 Downloaded from: justpaste.it/k0x1 Dvayatanupassana Sutta Twofold Reflections An old sutta where speculations on Pratytyasamutpada (dependant origination) were not yet rigourously classified. Translation: accesstoinsight.org Translation: metta.lk I have heard that on one occasion the Blessed One was staying near Savatthi in the Eastern Monastery, the palace of Migara's mother. Now on that occasion the Uposatha day of the fifteenth, the fullmoon night the Blessed One was sitting in the open air surrounded by the community of monks. Surveying the silent community of monks, he addressed them: "Monks, if there are any who ask, 'Your listening to teachings that are skillful, noble, leading onward, going to selfawakening is a prerequisite for what?' they should be told, 'For the sake of knowing qualities of dualities as they actually are.' 'What duality are you speaking about?' 'This is stress. This is the origination of stress': this is one contemplation. 'This is the cessation of stress. This is the path of practice leading to the cessation of stress': this is a For a monk rightly contemplating this duality in this way heedful, ardent, & resolute one of two fruits can be expected: either gnosis right here & now, or if there be any remnant of clingingsustenance nonreturn." said that, the One Wellgone, the Teacher, I heard thus. At one time the Blessed One was living in Savatti in the Pubba Monastery, the palace of Migara's mother. That full moon night, the Blessed One was seated in the open attended by the Community of bhikkhus. The Blessed One observed the silent community of bhikkhus and addressed them: "bhikkhus, if somebody were to ask you, 'O! bhikkhus, why should you listen to these noble teachings leading to enlightenment, you should reply thus: 'It is to know the twofold teaching as it really is'. How is it twofold: One reflection is, this is unpleasant and this its arising. The other reflection is, This is the cessation of unpleasantness and this the path leading to the cessation of unpleasantness. nonreturning when substratum expires. and Evam me sutam ekam samayam bhagavà sàvatthiyam viharati pubbàràme migàramàtu pàsàde, tena kho pana samayena bhagavà tadahuposathe pannarase punnàya punnamàya rattiyà bhikkhusanghaparivuto abbhokàse nisinno hoti. atha kho bhagavà tunhibhūtam tunhibhūtam bhikkhusangham anuciloketvà bhikkhu àmantesi. Ye te bhikkhave, kusalà dhammà ariyà niyyànikà sambodha gàmino, tesam vo bhikkhave, kusalànam dhammànam ariyànam niyyànikànam sambodhagàminam kà upanisà samanàyàti. Iti ce bhikkhave, pucchitàro assu te evamassu vacaniyà: yàvadeva dvayatànam dhammànam yathàbhūtam ñànàyàti, Kiñca dvayatam vadetha: Idam dukkham ayam dukkhasamudayo'ti ayamekànupassanà, ayam dukkhanirodho, ayam dukkhanirodhagàminipatipadà'ti ayam dutiyànupassanà. Evam sammà Those who don't discern stress, what brings stress into play, & where it totally stops, without trace; who don't know the path, the way to the stilling of stress: lowly in their awarenessrelease & discernmentrelease, incapable of making an end, they're headed to birth & aging. But those who discern stress, what brings stress into play, & where it totally stops, without trace; who discern the path, the way to the stilling of stress: consummate in their awarenessrelease & discernmentrelease, capable of making an end, they aren't headed to birth & aging Those who do not know unpleasantness, its arising, How all unpleasantness is destroyed and the path to end all unpleasantness Through release of mind or release through wisdom, It is impossible they should come to the end, but to birth and decay They that know unpleasantness, its arising, How unpleasantness is destroyed, and the path to end unpleasantness Endowed with release of mind or release through wisdom, Do come to the end and not for birth and decay. Ye dukkham nappajànanti atho dukkhassa sambhavam Yattha ca sabbaso dukkham asesam uparujjhati, Tañca maggam na jànanti dukkhupasamagàminam. Cetovimuttihinà te atho paññàvimuttiyà, Ahabbà te antakiriyàya te ve jàtijarūpagà. Ye ca dukkham pajànanti atho dukkhassa sambhavam, Yattha ca sabbaso dukkham asesam uparujjhati, Tañca maggam pajànanti dukkhupasamagàminam. Cetovimuttisampannà atho paññàvimuttiyà, Habbà maggam attakiriyàya na te jàtijarupagàti.

2 acquisition as a requisite condition': this is one fading & cessation of that very acquisition, clingingsustenance nonreturn." said that, the One Wellgone, the Teacher, The manifold stresses that come into play in the world, come from acquisition as their cause. Anyone not knowing [this] creates acquisition. The fool, he comes to stress again & again. Therefore, discerning [this], you shouldn't create acquisition as you contemplate birth as what brings stress into play. ignorance as a requisite condition': this is one fading & cessation of that very ignorance, For a monk rightly contemplating this duality in this way heedful, ardent, & resolute one of two fruits can be expected: either gnosis right here & now, or if there be any remnant of clingingsustenance nonreturn." said that, the One Wellgone, the Teacher, Those who journey the wanderingon through birth & death, again & again, in this state here or anywhere else, that destination is simply through ignorance. This ignorance is a great delusion whereby they have wanderedon a long, long time. While beings immersed in clear knowing don't go to further becoming. is on account of endearments. This is one reflection. With the remainderless cessation of all endearments, unpleasantness is not experienced. This is the nonreturning when substratum expires. and 728. "In the diffused world unpleasantness arises on account of endearments, The fool making endearments goes to unpleasantness again and again. Knowing it as the birth and growth of unpleasantness, people should not make endearments" is on account of ignorance. This is one reflection. With the remainderless cessation of ignorance unpleasantness is not experienced. This is the To a bhikkhu reflecting diligently to dispel, in this twofold manner two fruits could be expected; either knowledge here and now, or nonreturning when substratum expires. and the Blessed One further said: 729. "It is a characteristic of the ignorant to proceed from birth to death, Born here and there again and again Ignorance is the great delusion on account of which is a steady and long attachment, Those who know do not come for birth again and again. kathañca siyà yam kiñci dukkham mbhoti. Sabbam upadhipaccayàti, ayamekànupassanà, upàdhinam tveva Upadhinidhànà pabhavanti dukkhà Yekeci lokasmim anakarūpà, Yo ve avadvà upadhim karoti. Punappunam dukkhamupeti mando, Tasmà pajànam upadhim na kayirà Dukkhassa jàtippabhavànupassi'ti. upadhi = 1. substratum of rebirth; attachment. ~ ka, a. showing attachment to rebirth. 2.a. cushion b. supplement, ornament ratha "the chariot with the outfit", as the royal chariot with the golden slipper. 3. a wheel elements of being. pucchitàro assu siyàtisasu vacaniyà, kathañca siyà yam kiñci dukkham mbhoti. Sabbam avijjàpaccayàti, ayamekànupassanà, avijjàya tveva Jàtimaranasamsàram ye vajanti punappunam, Itthabhàvaññathàbhàvam avijjàyeva sà gati. Avijjà hayam mahàmoho yenidam samsitam ciram, Vijjàgatàva ye sattà nàgacchantipunabbhavanti.

3 "Whatever stress comes into play is all from fabrication as a requisite condition': this is one fading & cessation of that very fabrication, clingingsustenance nonreturn." said that, the One Wellgone, the Teacher, Any stress that comes into play is all from fabrication as a requisite condition. With the cessation of fabrication, there is no stress coming into play. Knowing this drawback that stress comes from fabrication as a requisite condition with the tranquilizing of all fabrication, with the stopping of perception: that's how there is the ending of stress. Knowing this as it actually is, an attainerofwisdom sees rightly. Seeing rightly, the wise overcoming the fetter of Mara go to no further becoming. consciousness as a requisite condition': this is one fading & cessation of that very consciousness, clingingsustenance nonreturn." said that, the One Wellgone, the Teacher, Any stress that comes into play is all from consciousness as a requisite condition. With the cessation of consciousness, there is no stress coming into play. Knowing this drawback that stress comes from consciousness as a requisite condition with the stilling of consciousness, the monk free from hunger is totally unbound. is on account of determinations. This is one one reflection. With the remainderless cessation of determinations, unpleasantness is not experienced. This is the nonreturning when substratum expires. and 731. springs from determinations, With the cessation of determinations, there is no arising of unpleasantness 'Unpleasantness springs from determinations', knowing this danger, Destroy it with the perception of appeasing all determinations. This is the destruction of unpleasantness, knowing it as it really is The wise attain right view and perfect knowledge Going beyond the yoke of Death, do not come for rebirth." "'Whatever unpleasantness experienced is on account of consciousness. This is one reflection. With the remainderless cessation of consciousness, unpleasant ness is not experienced. This is the nonreturning when substratum expires. and 734. springs from consciousness. With the cessation of consciousness, there is no unpleasantness 'Unpleasantness springs from consciousness' knowing this danger The bhikkhu appeases consciousness, and is for ever extinguished." kathañca siyà yam kiñci dukkham mbhoti. Sabbam sankhàrapaccayàti, ayamekànupassanà, sankhàra nam tveva asesa viràganirodhà natti dukkhassa Yam kiñci dukkham sambhoti sabbam sankhàrapaccayà, Sankharànam nirodhena natthi dukkhassa gambhavoti. Etamàdinavam ñatvà dukkham sankhàrapaccayà, Sabbasankhàrasamathà saññàya uparodhanà, Evam dukkhakkhayo hoti etam ñatvà yathàtatham. Sammaddasà vedaguno sammadaññàya panḍità, Abhibhuyya màrasamyogam nàgacchanti punabbhavanti. Sabbam viññànapaccayàti, ayamekànupassanà, viññànassa tveva Yam kiñci dukkham sambhoti sabbam viññànapaccayà, Viññànassa nirodhena natthi dukkhassa sambhavo. Etamàdinam ñatvà dukkham viññànapaccayà, Viññànupasamà bhikkhu nicchàto parinibbuto'ti.

4 contact as a requisite condition': this is one fading & cessation of that very contact, there is no coming into play of stress': this is a clingingsustenance nonreturn." said that, the One Wellgone, the Teacher, For those overcome by contact, flowing along in the stream of becoming, following a miserable path, the ending of fetters is far away. While those who comprehend contact, delighting in stilling through discernment, they, by breaking through contact, free from hunger, are totally unbound. feeling as a requisite condition': this is one fading & cessation of that very feeling, there is no coming into play of stress': this is a clingingsustenance nonreturn." said that, the One Wellgone, the Teacher, Knowing that whatever is felt pleasure, pain, neither pleasure nor pain, within or without is stressful, deceptive, dissolving, seeing its passing away at each contact, each contact, he knows it right there: with just the ending of feeling, there is no stress coming into play. is on account of contact. This is one reflection. With the remainderless cessation of contact, nonreturning when substratum expires. and 736. "Those overcome by contact, wandering in the stream of being, Fallen to the wrong path are far removed from the destruction of bonds Those who know contact thoroughly, and attached to appeasement, They are the ones who thoroughly know contact, and are extinguished. springs from feelings. This is one reflection. With the remainderless cessation of feelings nonreturning when substratum expires. and 738. "Whatever is felt, internally or externally, As pleasant, unpleasant or even neither unpleasant nor pleasant, Knows all this as 'unpleasant' deceitful, decaying things, While feeling sees them fade and there and there becomes dispassionate The bhikkhu with destroyed feelings is for ever extinguished." Sabbam phassapaccayàti, ayamekànupassanà, phassassa tveva etadavoca satthà Tesam phassaparetànam bhavasotànusàrinam, Kummaggapatipannànam àrà samyojanakkhayo. Ye ca phassam pariññàya aññàya upasame ratà, Te ce phassàbhisamayà nicchàtà parinibbutà'ti. Sabbam vedanàpaccayàti, ayamekànupassanà, vedanànam tveva Sukham và yadi và dukkham adukkhamasukham saha Ajjhattañca bahiddhà ca yam kiñci atthi veditam Evam dukkhanti ñatvàna mosadhammam palokitam Phussa phussa vayam passam evam tatthi vijànàti Vedanànam khayà bhikkhu nicchàto parinibbuto'ti.

5 "Whatever stress comes into play is all from craving as a requisite condition': this is one fading & cessation of that very craving, there is no coming into play of stress': this is a clingingsustenance nonreturn." said that, the One Wellgone, the Teacher, With craving his companion, a man wanders on a long, long time. Neither in this state here nor anywhere else does he go beyond the wandering on. Knowing this drawback that craving brings stress into play free from craving, devoid of clinging, mindful, the monk lives the wandering life. clinging as a requisite condition': this is one fading & cessation of that very clinging, there is no coming into play of stress': this is a clingingsustenance nonreturn." said that, the One Wellgone, the Teacher, From clinging as a requisite condition comes becoming. One who has come into being goes to stress. There is death for one who is born. This is the coming into play of stress. Thus, with the ending of clinging, the wise seeing rightly, directly knowing the ending of birth, go to no further becoming. springs from craving. This is one reflection. With the remainderless cessation of craving nonreturning when substratum expires. and 740. "Craving is man's mate to tarry long in existences, Born here and then there and never going beyond that Craving is the arouser of unpleasantness, knowing this danger, The bhikkhu leads the holy life mindfully to give up craving and seizing. springs from seizing. This is one reflection. With the remainderless cessation of seizings, nonreturning when substratum expires. and 742. "On account of seizing is being, become, goes to unpleasantness. To the born there is death, this is the arising of unpleasantness Therefore the wise rightly knowing the destruction of seizings, Thoroughly know destruction of birth and do not come to be born again." Sabbam tanhàpaccayàti, ayamekànupassanà, tanhàya tveva asesaviràganirodhà natthi dukkhassa sambhevoti ayam dutiyànupassanà. Evam sammà Tanhà dutiyo puriso dighamaddhànam samsaram, Itthàbhàvaññathàbhàvam samsàram nàtivattati. Etamàdinam ñatvà tanhàdukkhassa sambhavam; Vitatanho anàdàno sato bhikkhu paribbaje'ti. Sabbam upàdànapaccayàti, ayamekànupassanà, upàdhinam tveva Upàdànam paccayà bhavo bhuto dukkham nigacchati, Jàtassa maranam hoti phaso dukkhassa sambhavo. Tasmà upàdànakkhayà sammadaññàya panḍità, Jàtikkhayam abhiññàya nàgacchanti punabbhavanti,

6 disturbance as a requisite condition': this is one fading & cessation of that very disturbance, clingingsustenance nonreturn." said that, the One Wellgone, the Teacher, Any stress that comes into play is all from disturbance as a requisite condition. With the cessation of disturbance, there is no stress coming into play. Knowing this drawback that stress comes from disturbance as a requisite condition with the relinquishing of all disturbance, a monk released in nondisturbance, his craving for becoming crushed, his mind at peace, his wanderingon in birth totally ended: he has no further becoming. nutriment as a requisite condition': this is one fading & cessation of that very nutriment, clingingsustenance nonreturn." said that, the One Wellgone, the Teacher, springs from initiations. This is one reflection. With the remainderless cessation of initiations, unpleasantness is not experienced. This is the nonreturning when substratum expires. and 744. Whatever unpleasantness experienced springs from initiations, With the cessation of initiations unpleasantness is not experienced 745. Unpleasantness comes after initiation, knowing this danger Giving up all initiations are released there from The bhikkhu with appeased mind, the craving 'to be' uprooted, Birth and transmigration ended, has no rebirth". springs from supports. This is one reflection. With the remainderless cessation of supports, nonreturning when substratum expires. and Sabbam àrampaccayàti, ayamekànupassanà, arambhànam tveva asesaviràganirodhà natthi dukkhassa sambhevoti ayam dutiyànupassanà. Evam sammà Yam kiñci dukkham sambhoti sabbam àrambhapaccayà, àrambhànam nirodhena natthi dukkhassa sambhavo. Etamàdinavam ñatvà àrambhapaccayà, Sabbàrambham patinissajja anàrambhavimuttano Ucchinnabhavatanhassa santacittassa bhikkhuno, Vitinno jàtisamsàro natthi punabbhavoti. Arambha = [Sk. arambha in meaning "beginning"] A. attempt, effort, inception of energy B. support, ground, object, thing. C. the beginning; b. attempt. D. commencement, effort, injury, mischief. Sabbam àhàrapadhipaccayàti, ayamekànupassanà, àhàrànam tveva

7 Any stress that comes into play is all from nutriment as a requisite condition. With the cessation of nutriment, there is no stress coming into play. Knowing this drawback that stress comes from nutriment as a requisite condition comprehending all nutriment, independent of all nutriment, rightly seeing freedom from disease through the total ending of fermentations, judiciously associating, a judge, he, an attainerofwisdom, goes beyond judgment, beyond classification. 747 springs from supports, With the cessation of supports unpleasantness is not experienced Unpleasantness springs from supports, knowing this danger, Learns all supports thoroughly and is not supported on them Thoroughly knowing the healthy state; the destruction of desires, The Perfected One is not reckoned in the Teaching that stands discrimination." Yam kiñci dukkham sambhoti sabbam àrambhapaccayà, àhàrànam nirodhena natthi dukkhassa sambhavo. Etamàdinavam ñatvà dukkham àhàrapaccayà, Sabbàrambham pariññàya sabbàhàramanissito, àrogyam sammadaññàya àsavànam parikkhayà, Sankhàya sevi dhammattho sankham nopeti vedaguti. what is perturbed as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of what is perturbed, there is no coming into play of stress': this is a clingingsustenance nonreturn." said that, the One Wellgone, the Teacher, Any stress that comes into play is all from what is perturbed as a requisite condition. With the cessation of what is perturbed, there is no stress coming into play. Knowing this drawback that stress comes from what is perturbed as a requisite condition the monk thus renouncing perturbance, putting a stop to fabrications, free from perturbance, free from clinging, mindful he lives the wandering life. springs from wavering. This is one reflection. With the remainderless cessation of wavering, nonreturning when substratum expires. and 750. springs from wavering, With the cessation of wavering, unpleasantness is not experienced Unpleasantness springs from wavering, knowing this danger, Give up distractions and uproot determinations Desireless and not seizing the bhikkhu leads the holy life mindfully. Ahara = lit. taking up or on to oneself feeding, support, food, nutriment Four kinds of nutriment, viz (1) kabajinkara aharo bodily nutriment (2) phassaharo of contact (3) manosaucetanahara of volition (4) vinnana of consciousness Sabbam iñajitapaccayàti, ayamekànupassanà, iñajitànam tveva asesaviràganirodhà natthi dukkhassa sambhevoti ayam dutiyànupassanà. Evam sammà Yam kiñci dukkham sambhoti sabbam iñjitapaccayà, Iñajitànam nirodhena natthi dukkhassa sambhavo. Etamàdinavam ñatvà dukkham iñajitapaccayà, Tasmà hi ejam vossajja sankhàre uparundhiya, Anejo anupàdàno sato bhikkhu paribbajeti. lñjita = [pp. of iñjati] shaken, moved. Usually as nt. injitam: shaking, turning about, movement, vacillation.

8 'For one who is dependent, there is wavering': this is one contemplation. 'One who is independent doesn't waver': this is a second contemplation. clingingsustenance nonreturn." said that, the One Wellgone, the Teacher, One who's independent doesn't waver. One who's dependent, clinging to this state here or anywhere else, doesn't go beyond the wanderingon. Knowing this drawback the great danger in dependencies independent, free from clinging, mindful the monk lives the wandering life. would.' 'How would that be?' 'Formless phenomena are more peaceful than forms': this is one contemplation. 'Cessation is more peaceful than formless phenomena': this is a second contemplation. clingingsustenance nonreturn." said that, the One Wellgone, the Teacher, Those beings headed to forms, and those standing in the formless, with no knowledge of cessation, return to further becoming. But, comprehending form, not taking a stance in formless things, those released in cessation are people who've left death behind. "To the supported comes a change, This is one reflection. To the not supported there is no change. This is the nonreturning when substratum expires. and 752. The unsupported do not change, the supported are seized, Born here and there they do not go beyond transmigrating There's fear in supports, knowing this danger, Not supported and not seizing, the bhikkhu leads the holy life mindfully." "Out of material, immateriality is more peaceful. This is one reflection. Of immaterial cessation is more peaceful. This is the second reflection. nonreturning when substratum expires. and 754. "Beings with form, and formless beings, Do not know cessation and come for re birth Those that know matter thoroughly, get established in the immaterial Those that find release in cessation, go beyond the domains of Death." kathañca siyà nissitassa calitam hotiti aya mekànupassanà, anissato na calatiti ayam ayam dutiyànupassanà. Evam sammà Anisasito na calati nisasito ca upàdiyam, Itthabhàvaññathàbhàvam samsàram nàtavatti. Etamàdinava ñatvà nissayesu mahabbhayam, Anissito anupàdàno sato bhikkhu paribbajeti. Nissita = hanging on, dependent on, inhabiting; attached to, supported by, living by means of, relying on, being founded or rooted in, bent on. kathañca siyà rūpehi bhikkhave àruppà1 statataràti ayamekànupassanà, àrūppehi nirodho sattataroti ayam dutiyànupassanà. Evam sammà dvayatànupassino kho bhikkhave, bhikkhuno appamattassa àtàpito pahitattassa viharato dvinnam phalànam aññataram phalam pàtikankham dittheva dhamme aññà, sati và upàdisese anàgàmitàti. Idamavoca bhagavà idam vatvà sugato athàparam Ye ca rūpupagà sattà ye va àruppavàsino Nirodham appajànannà àgantàro punabbhavam Ye ca rūpe pariññàya arupesu susanthità, Nirodhe ye vimuccanti to jana maccu hàyinoti.

9 'Whatever is considered as "This is true" by the world with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it actually is with right discernment by the noble ones as "This is false"': this is one contemplation. 'Whatever is considered as "This is false" by the world with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it actually is with right discernment by the noble ones as "This is true"': this is a clingingsustenance nonreturn." said that, the One Wellgone, the Teacher, See the world, together with its devas, conceiving notself to be self. Entrenched in name & form, they conceive that 'This is true.' In whatever terms they conceive it it turns into something other than that, and that's what's false about it: changing, it's deceptive by nature. Undeceptive by nature is Unbinding: that the noble ones know as true. They, through breaking through to the truth, free from hunger, are totally unbound. 'Whatever is considered as "This is bliss" by the world with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it actually is with right discernment by the noble ones as "This is stressful"': this is one contemplation. 'Whatever is considered as "This is stressful" by the world with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it actually is with right discernment by the noble ones as "This is bliss"': this is a clingingsustenance nonreturn." said that, the One Wellgone, the Teacher, "O! bhikkhus, to gods and men, Mà ras, and the community of recluses and Brahmins 'this world is true ' is established. That, by the noble ones is verily seen with right wisdom as à ot true'. This is one reflection.. Whatever is established as false by gods and men, Mà ras and the community of recluses and Brahmins, is thoroughly seen as it really is with right wisdom as the truth by the Noble Ones. This is the nonreturning when substratum expires. and 756. "Look at gods and men measuring the self without a self, Taking name and matter for granted, think 'this is true' 757. In whatever is thought, there is a change, That is the lie there, the deluded thing in brief The nondeluded thing is extinction, that the Noble Ones knew as true, They have realized the truth and are extinguished for ever. "O! bhikkhus, to gods and men, Mà ras, and the community of recluses and Brahmins it is established that this world is pleasant, and that by the Noble Ones is verily seen with right wisdom as unpleasant. This is one reflection. Whatever established as unpleasant by gods and men, Mà ras, and community of recluses and Brahmins, is thoroughly seen as it really is with right wisdom as pleasant by the Noble Ones. nonreturning when substratum expires. and kathañca siyà yam bhikkhave sadevakassa lokassa samàrakassa sabrahamakassa sassamanabràhmaniyà pajàya sadeva manussàya idam saccanti upanijjhàyitam tada' mariyànam etam musàti yathà bhūtam sammappaññàya sudittham ayamekànupassanà, yam bhikkhave sadevakassa lokassa samàrakassa sabrahamakassa sassamanabràhmaniyà pajàya sadeva manussàya idam saccanti upanijjhàyitam tada' mariyànam etam musàti yathà bhūtam sammappaññàya sudittham ayamekànupassanà, yam bhikkhave sadevamanussa etam musàti upanijjhàyitam tada mariyànam etam musàti yathà bhūtam sammappaññàya sudittham ayam dutiyànupassanà evam evam sammà Anattani attamànim passa lokam sadevakam, Nivittham nàmarūpasmim idam saccanti maññati. Yena yena hi maññanti tato tam hoti aññathà. Tam hi tassa musà hoti mosadhammam hi ittaram. Amosadhammam nibbànam tadariyà saccuto vidum Te ve saccàbhisamayà nicchàti parinibbutàti. pucchitàro assu siyàtisasu vacaniyà, kathañca siyà yam bhikkhave sadevakassa lokassa samàrakassa sabrahamakassa sassamanabràhmaniyà pajàya sadeva manussàya idam saccanti upanijjhàyitam tada' mariyànam etam musàti yathà bhūtam sammappaññàya sudittham ayamekànupassanà, yam bhikkhave sadevakassa lokassa samàrakassa sabrahamakassa sassamanabràhmaniyà pajàya sadeva manussàya idam dukkhanti upanijjhàyitam tadamariyànam etam dukkhanati yathàbhūtam sammappaññàya sudittham ayamekànupassanà, yam bhikkhave sadevamanussa lokassa samàrakassa sabrahamakassa sassamanabràhmaniyà pajàya sadeva manussàya idam dukkhanti upanijjhàyitam tada' mariyànam etam musàti yathàbhūtam sammappaññàya sudittham ayamekànupassanà, Evam sammà dvayatànupassino kho bhikkhave, bhikkhuno appamattassa àtàpito pahitattassa viharato dvinnam phalànam aññataram phalam pàtikankham dittheva dhamme aññà, sati và upàdisese anàgàmitàti. Idamavoca bhagavà idam vatvà sugato athàparam

10 All sights, sounds, smells, tastes, tactile sensations, & ideas that are welcome, appealing, agreeable as long as they're said to exist, are supposed by the world together with its devas to be bliss. But when they cease, they're supposed by them to be stress. The stopping of selfidentity is viewed by the noble ones as bliss. This is contrary to what's seen by the world as a whole. What others say is blissful, the noble ones say is stress. What others say is stressful, the noble know as bliss. See the Dhamma, hard to understand! Here those who don't know are confused. For those who are veiled, it's darkness, blindnessfor those who don't see. But for the good it is blatant, like light for those who see. Though in their very presence, they don't understand it dumb animals, unadept in the Dhamma. It's not easy for those overcome by passion for becoming, flowing along in the stream of becoming, falling under Mara's sway, to wake up to this Dhamma. Who, apart from the noble, is worthy to wake up to this state? the state that, through rightly knowing it, they're free from fermentation, totally unbound. That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. And while this explanation was being given, the minds of 60 monks, through lack of clinging, were fully released from fermentation All forms sounds, tastes, smells, touches and ideas, Are agreeable and pleasant as long as they are present To gods and men they are pleasant, while they are present, When these cease it is unpleasant to them The breaking up of the self is seen as pleasant by the Noble Ones, This is completely opposite to what is seen by the whole world What others said was pleasant, is unpleasant said the Noble Ones, What others said was unpleasant, the Noble Ones knew as pleasant. The Teaching is very difficult to understand, the fools are confused over it Those hemmed in darkness do not see, To the mindful it is open as seeing a light, Those not clever in the Teaching, do not see it right under the eye 764. Those going with the stream, overcome with the greed 'to be', Within the reach of Death, find it difficult to realize this Teaching Other than the Noble Ones, who else would value enlightenment, Which they knowing rightly extinguish without desires. The Blessed One said thus, and those bhikkhus delighted in the words of the Blessed One. When the Blessed One gave this discourse about sixty bhikkhus released their minds from desires without holdings. Rūpā saddā rasā gandhā phassā dhammā ca kevalā, Iṭṭhā kantā manāpā ca yāvatatthiti vuccati. Sadevakassa lokassa ete vo sukhasammatā, Yathe ce te nirujjhanti taṃ tesaṃ dukkhasammataṃ. Sukhanti diṭṭhamariyehi sakkāyassuparodhanaṃ, Paccanikamidaṃ hoti sabbalokena passataṃ Yaṃ pare sukhato āhu tadariyā āhu dukkhato, Yaṃ pare dukkhato āhu tadariyā sukhato viduṃ. Passa dhammaṃ durājānaṃ sampamuḷhettha aviddasu, Nivutānaṃ tamo hoti andhakāro apassataṃ Satañca vivaṭaṃ hoti āloko passatāmiva, Sattike na vijānanti magā dhammassa'kovidā, Havarāgaparetehi bhavasotānusāribhi, Māradheyyānupattehi nāyaṃ dhammo susamabudho. Ko nu aññatra mariyehi padaṃ sambuddhumarahati, Yaṃ padaṃ sammadaññaya parinibbanti anāsavāti. Idavamoca bhagavà, attamanà te bhikkhu bhagavato bhàsitam abhinandunti imasmim kho pana veyyàkaranasmim bhaññamàne satthittànam bhikkhunam anupàdàya àsavehi cittàni vimuccimsuti. Dvayatànupassanà suttam nittitam Khuddhaka Nikaya > Sutta Nipata > Maha Vagga > Dvayatanupassana Sutta Sn 3.12 PTS: Sn