ABSTRACT
I Whichever Dhammas there are, 0 Bhikkhu:;, good, noble, liberating. leading to perfect enlightenment,-what is the use to you of listening to these good, noble, liberating Dhammas, leading to perfect enlightenment? If, 0 Bhi~khus, there should be people that ask so, they shall be answered thus: Yes, for the right understanding of the two Dhammas.' 'Which two do you mean?' '(I mean), .. this is pain, this is the origin of pain," this is one consideration. "this is the destruction of pain, this 'is the way leading to the destruction of pain," this is the 'second consideration; thus,O Bhikkhus, by the Bhikkhu that considers the Dyad duly 2, is strc-
nuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attribu,tes still remain, the state of an 'Anagamin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke :
I. • Those who do not understand pain and the origin of pain, and where pain wholly and total1y is stopped, and do not know the way that leads to the cessai:ion of pain, (724)
2. 'They, deprived of the emancipation of thought and the emancipation of knowledge, are unable to put an end (to samsara), they will verily continue to undergo birth and decay. ' (725)
3. 'And those who understand pain and the origin of pain, and where pain wholly and totally is stopped, and who know the way that leads to the cessation of pain, (726)
4. • They, endowed with the emancipation of thought and the emancipation of knowledge, are able to put an end (to samsara), they will not undergo birth and decay. 1(727)
• .. Should there be a perfect consideration of the Dyad in another way," if, 0 Bhikkhus, there are people that ask so, they shall be told. there is, and how there is: II Whatever pain arises is all in consequence of the upadhis (elements of existence}," this is one consideration, "but from the complete destruction of the upadhis, through absence of pas-
sion, there is no origin of pain," this is the second consid ration; thus, 0 Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent; re~Qlute, of two fruits one fruit is to be expected :m this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an
Anag~min (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke :
5. • Whatever pains there are in the world,' of many. kinds, they arise having their cause in the upadhis; he who being ignorant creates upadhi, that fool again undergoes pain; therefore being wise do not create upadhi,· considering what is the birth and origin o( pain. (728)
• .. Should there be a perfect consideration of the Dyad in another way," if, 0 Bhikkhus; there are people that ask so, .they ·shall be told, there is, and how there is: "Whatever pain arises is alUn consequence of avigg~ (ignorance)," this is one consideration, cc but from the complete destt."uction of aV\g"KA, through absence of passion, there is no origin of pain," this is the second consideration; thus, 0 Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, it any of the (five) attributes still remain, the state of an An~g~min (one that does not return).' This said Bhagaval, (and) when Sugata had said this, the Master further spoke:
6. . Those who again and again go to sa",s~ra with birth and death, to~xistence in this way or in that way,-that is the state of aviggi. (729)
7. • For this aviggl is the great folly by which
8. 'Whatever pain arises is all in consequence of the samkhiras, by the destruction of the samkharas there will be no origin of pain. (731 )
9. 'Looking upon this pain that springs from the samkhiras as misery, from the cessation of all the samkharas, and from the destruction of consciousness will arise the destruction of pain, having understood this exactly, (73 2 )
1 .1 Should there be a perfect consideration of the Dyad in another way," if, 0 Bhikkhus. there are people that ask so, they shall be told, there is.
