Sutta Nipāta 3.12
Translators: sujato
Anthology of Discourses 3.12
Dvayatānupassanāsutta
3.12 Contemplating Pairs
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.
At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.
Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.
Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks.
Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:
Then the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed them:
“‘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:
“Suppose, mendicants, they questioned you thus: ‘There are skillful teachings that are noble, emancipating, and lead to awakening. What is the real reason for listening to such teachings?’ You should answer:
‘yāvadeva dvayatānaṁ dhammānaṁ yathābhūtaṁ ñāṇāyā’ti.
‘Only so as to truly know the pairs of teachings.’
Kiñca dvayataṁ vadetha?
And what pairs do they speak of?
Idaṁ dukkhaṁ, ayaṁ dukkhasamudayoti ayamekānupassanā.
‘This is suffering; this is the origin of suffering’: this is the first contemplation.
Ayaṁ dukkhanirodho, ayaṁ dukkhanirodhagāminī paṭipadāti, ayaṁ dutiyānupassanā.
‘This is the cessation of suffering; this is the practice that leads to the cessation of suffering’: this is the second contemplation.
Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—
When a mendicant meditates rightly contemplating a pair of teachings in this way—diligent, keen, and resolute—they can expect one of two results:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.
enlightenment in this very life, or if there’s something left over, non-return.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Ye dukkhaṁ nappajānanti,
“There are those who don’t understand suffering
atho dukkhassa sambhavaṁ;
and suffering’s cause,
Yattha ca sabbaso dukkhaṁ,
and where all suffering
asesaṁ uparujjhati;
ceases with nothing left over.
Tañca maggaṁ na jānanti,
And they do not know the path
dukkhūpasamagāminaṁ.
that leads to the stilling of suffering.
Cetovimuttihīnā te,
They lack the heart’s release,
Atho paññāvimuttiyā;
as well as the release by wisdom.
Abhabbā te antakiriyāya,
Unable to make an end,
Te ve jātijarūpagā.
they continue to be reborn and grow old.
Ye ca dukkhaṁ pajānanti,
But there are those who understand suffering
atho dukkhassa sambhavaṁ;
and suffering’s cause,
Yattha ca sabbaso dukkhaṁ,
and where all suffering
asesaṁ uparujjhati;
ceases with nothing left over.
Tañca maggaṁ pajānanti,
And they understand the path
dukkhūpasamagāminaṁ.
that leads to the stilling of suffering.
Cetovimuttisampannā,
They’re endowed with the heart’s release,
Atho paññāvimuttiyā;
as well as the release by wisdom.
Bhabbā te antakiriyāya,
Able to make an end,
Na te jātijarūpagāti.
they don’t continue to be reborn and grow old.”
‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu;
“Suppose, mendicants, they questioned you thus: ‘Could there be another way to contemplate the pairs?’
‘siyā’tissu vacanīyā.
You should say, ‘There could.’
Kathañca siyā?
And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upadhipaccayāti, ayamekānupassanā.
‘All the suffering that originates is caused by attachment’: this is one contemplation.
Upadhīnaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
‘With the utter cessation of attachment there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe…
When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā:
Then the Teacher went on to say:
“Upadhinidānā pabhavanti dukkhā,
“Attachment is the source of suffering
Ye keci lokasmimanekarūpā;
in all its countless forms in the world.
Yo ve avidvā upadhiṁ karoti,
When an ignorant person builds up attachments,
Punappunaṁ dukkhamupeti mando;
that dullard returns to suffering again and again.
Tasmā pajānaṁ upadhiṁ na kayirā,
So let one who understands <j>not build up attachments,
Dukkhassa jātippabhavānupassīti.
contemplating the origin of suffering and rebirth.”
‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu;
“Suppose, mendicants, they questioned you thus: ‘Could there be another way to contemplate the pairs?’
‘siyā’tissu vacanīyā.
You should say, ‘There could.’
Kathañca siyā?
And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ avijjāpaccayāti, ayamekānupassanā.
‘All the suffering that originates is caused by ignorance’: this is one contemplation.
Avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
‘With the utter cessation of ignorance there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe…
When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā:
Then the Teacher went on to say:
“Jātimaraṇasaṁsāraṁ,
“Those who journey again and again,
ye vajanti punappunaṁ;
transmigrating through birth and death;
Itthabhāvaññathābhāvaṁ,
they go from this state to another,
avijjāyeva sā gati.
that destination due only to ignorance.
Avijjā hāyaṁ mahāmoho,
For ignorance is the great delusion
Yenidaṁ saṁsitaṁ ciraṁ;
because of which we have long transmigrated.
Vijjāgatā ca ye sattā,
Those beings who have arrived at knowledge
Na te gacchanti punabbhavanti.
do not proceed to a future life.”
‘Siyā aññenapi …pe…
“‘Could there be another way?’ …
kathañca siyā?
And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhārapaccayāti, ayamekānupassanā.
‘All the suffering that originates is caused by choices’: this is one contemplation.
Saṅkhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
‘With the utter cessation of choices there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe…
When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā:
Then the Teacher went on to say:
“Yaṁ kiñci dukkhaṁ sambhoti,
“All the suffering that originates
sabbaṁ saṅkhārapaccayā;
is caused by choices.
Saṅkhārānaṁ nirodhena,
With the cessation of choices,
natthi dukkhassa sambhavo.
there is no origination of suffering.
Etamādīnavaṁ ñatvā,
Knowing this danger,
dukkhaṁ saṅkhārapaccayā;
that suffering is caused by choices;
Sabbasaṅkhārasamathā,
through the stilling of all choices,
saññānaṁ uparodhanā;
and the stopping of perceptions,
Evaṁ dukkhakkhayo hoti,
this is the way suffering ends.
etaṁ ñatvā yathātathaṁ.
For those who truly know this,
Sammaddasā vedaguno,
rightly seeing, knowledge masters,
Sammadaññāya paṇḍitā;
the astute, understanding rightly,
Abhibhuyya mārasaṁyogaṁ,
having thrown off Māra’s yoke,
Na gacchanti punabbhavanti.
do not proceed to a future life.”
‘Siyā aññenapi …pe…
“‘Could there be another way?’ …
kathañca siyā?
And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ viññāṇapaccayāti, ayamekānupassanā.
‘All the suffering that originates is caused by consciousness’: this is one contemplation.
Viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
‘With the utter cessation of consciousness there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe…
When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā:
Then the Teacher went on to say:
“Yaṁ kiñci dukkhaṁ sambhoti,
“All the suffering that originates
Sabbaṁ viññāṇapaccayā;
is caused by consciousness.
Viññāṇassa nirodhena,
With the cessation of consciousness,
Natthi dukkhassa sambhavo.
there is no origination of suffering.
Etamādīnavaṁ ñatvā,
Knowing this danger,
Dukkhaṁ viññāṇapaccayā;
that suffering is caused by consciousness,
Viññāṇūpasamā bhikkhu,
with the stilling of consciousness a mendicant
Nicchāto parinibbutoti.
is hungerless, quenched.”
‘Siyā aññenapi …pe…
“‘Could there be another way?’ …
kathañca siyā?
And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ phassapaccayāti, ayamekānupassanā.
‘All the suffering that originates is caused by contact’: this is one contemplation.
Phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
‘With the utter cessation of contact there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe…
When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā:
Then the Teacher went on to say:
“Tesaṁ phassaparetānaṁ,
“Those mired in contact,
Bhavasotānusārinaṁ;
swept down the stream of rebirths,
Kummaggapaṭipannānaṁ,
practicing the wrong way,
Ārā saṁyojanakkhayo.
are far from the ending of fetters.
Ye ca phassaṁ pariññāya,
But those who completely understand contact,
Aññāyupasame ratā;
who, understanding, delight in peace;
Te ve phassābhisamayā,
by comprehending contact
Nicchātā parinibbutāti.
they are hungerless, quenched.”
‘Siyā aññenapi …pe…
“‘Could there be another way?’ …
kathañca siyā?
And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ vedanāpaccayāti, ayamekānupassanā.
‘All the suffering that originates is caused by feeling’: this is one contemplation.
Vedanānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
‘With the utter cessation of feeling there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe…
When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā:
Then the Teacher went on to say:
“Sukhaṁ vā yadi vā dukkhaṁ,
“Having known everything that is felt—
Adukkhamasukhaṁ saha;
whether pleasure or pain,
Ajjhattañca bahiddhā ca,
as well as what’s neutral,
Yaṁ kiñci atthi veditaṁ.
both internally and externally—
Etaṁ dukkhanti ñatvāna,
as suffering,
Mosadhammaṁ palokinaṁ;
deceptive, falling apart;
Phussa phussa vayaṁ passaṁ,
they see it vanish with every touch:
Evaṁ tattha vijānati;
that’s how they understand it.
Vedanānaṁ khayā bhikkhu,
With the ending of feelings, a mendicant
Nicchāto parinibbutoti.
is hungerless, quenched.”
‘Siyā aññenapi …pe…
“‘Could there be another way?’ …
kathañca siyā?
And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ taṇhāpaccayāti, ayamekānupassanā.
‘All the suffering that originates is caused by craving’: this is one contemplation.
Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
‘With the utter cessation of craving there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe…
When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā:
Then the Teacher went on to say:
“Taṇhādutiyo puriso,
“Craving is a person’s partner
Dīghamaddhāna saṁsaraṁ;
as they transmigrate on this long journey.
Itthabhāvaññathābhāvaṁ,
They go from this state to another,
Saṁsāraṁ nātivattati.
but don’t escape transmigration.
Etamādīnavaṁ ñatvā,
Knowing this danger,
Taṇhaṁ dukkhassa sambhavaṁ;
that craving is the cause of suffering—
Vītataṇho anādāno,
rid of craving, free of grasping,
Sato bhikkhu paribbajeti.
a mendicant would wander mindful.”
‘Siyā aññenapi …pe…
“‘Could there be another way?’ …
kathañca siyā?
And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upādānapaccayāti, ayamekānupassanā.
‘All the suffering that originates is caused by grasping’: this is one contemplation.
Upādānānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
‘With the utter cessation of grasping there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe…
When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā:
Then the Teacher went on to say:
“Upādānapaccayā bhavo,
“Grasping is the cause of continued existence;
Bhūto dukkhaṁ nigacchati;
one who exists falls into suffering.
Jātassa maraṇaṁ hoti,
Death comes to those who are born—
Eso dukkhassa sambhavo.
this is the origination of suffering.
Tasmā upādānakkhayā,
That’s why with the end of grasping,
Sammadaññāya paṇḍitā;
the astute, understanding rightly,
Jātikkhayaṁ abhiññāya,
having directly known the end of rebirth,
Na gacchanti punabbhavanti.
do not proceed to a future life.”
‘Siyā aññenapi …pe…
“‘Could there be another way?’ …
kathañca siyā?
And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ ārambhapaccayāti, ayamekānupassanā.
‘All the suffering that originates is caused by instigating activity’: this is one contemplation.
Ārambhānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
‘With the utter cessation of instigation there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe…
When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā:
Then the Teacher went on to say:
“Yaṁ kiñci dukkhaṁ sambhoti,
“All the suffering that originates
Sabbaṁ ārambhapaccayā;
is caused by instigating activity.
Ārambhānaṁ nirodhena,
With the cessation of instigation,
Natthi dukkhassa sambhavo.
there is no origination of suffering.
Etamādīnavaṁ ñatvā,
Knowing this danger,
Dukkhaṁ ārambhapaccayā;
that suffering is caused by instigating activity,
Sabbārambhaṁ paṭinissajja,
having given up all instigation,
Anārambhe vimuttino.
one is freed with respects to instigation.
Ucchinnabhavataṇhassa,
For the mendicant with peaceful mind,
Santacittassa bhikkhuno;
who has cut off craving for continued existence,
Vikkhīṇo jātisaṁsāro,
transmigration through births is finished;
Natthi tassa punabbhavoti.
there’ll be no more future lives for them.”
‘Siyā aññenapi …pe…
“‘Could there be another way?’ …
kathañca siyā?
And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ āhārapaccayāti, ayamekānupassanā.
‘All the suffering that originates is caused by sustenance’: this is one contemplation.
Āhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
‘With the utter cessation of sustenance there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe…
When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā:
Then the Teacher went on to say:
“Yaṁ kiñci dukkhaṁ sambhoti,
“All the suffering that originates
Sabbaṁ āhārapaccayā;
is caused by sustenance.
Āhārānaṁ nirodhena,
With the cessation of sustenance,
Natthi dukkhassa sambhavo.
there is no origination of suffering.
Etamādīnavaṁ ñatvā,
Knowing this danger,
Dukkhaṁ āhārapaccayā;
that suffering is caused by sustenance,
Sabbāhāraṁ pariññāya,
completely understanding all sustenance,
Sabbāhāramanissito.
one is independent of all sustenance.
Ārogyaṁ sammadaññāya,
Having rightly understood the state of health,
Āsavānaṁ parikkhayā;
through the ending of defilements,
Saṅkhāya sevī dhammaṭṭho,
using after reflection, firm in principle,
Saṅkhyaṁ nopeti vedagūti.
a knowledge master cannot be reckoned.”
‘Siyā aññenapi …pe…
“‘Could there be another way?’ …
kathañca siyā?
And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ iñjitapaccayāti, ayamekānupassanā.
‘All the suffering that originates is caused by perturbation’: this is one contemplation.
Iñjitānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.
‘With the utter cessation of perturbation there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe…
When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā:
Then the Teacher went on to say:
“Yaṁ kiñci dukkhaṁ sambhoti,
“All the suffering that originates
Sabbaṁ iñjitapaccayā;
is caused by perturbation.
Iñjitānaṁ nirodhena,
With the cessation of perturbation,
Natthi dukkhassa sambhavo.
there is no origination of suffering.
Etamādīnavaṁ ñatvā,
Knowing this danger,
Dukkhaṁ iñjitapaccayā;
that suffering is caused by perturbation,
Tasmā hi ejaṁ vossajja,
that’s why, having relinquished perturbation,
Saṅkhāre uparundhiya;
and stopped making karmic choices,
Anejo anupādāno,
imperturbable, free of grasping,
Sato bhikkhu paribbajeti.
a mendicant would wander mindful.”
‘Siyā aññenapi …pe…
“‘Could there be another way?’ …
kathañca siyā?
And how could there be?
Nissitassa calitaṁ hotīti, ayamekānupassanā.
‘For the dependent there is agitation’: this is the first contemplation.
Anissito na calatīti, ayaṁ dutiyānupassanā.
‘For the independent there’s no agitation’: this is the second contemplation.
Evaṁ sammā …pe…
When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā:
Then the Teacher went on to say:
“Anissito na calati,
“For the independent there’s no agitation.
Nissito ca upādiyaṁ;
The dependent, grasping,
Itthabhāvaññathābhāvaṁ,
goes from this state to another,
Saṁsāraṁ nātivattati.
without escaping transmigration.
Etamādīnavaṁ ñatvā,
Knowing this danger,
Nissayesu mahabbhayaṁ;
the great fear in dependencies,
Anissito anupādāno,
independent, free of grasping,
Sato bhikkhu paribbajeti.
a mendicant would wander mindful.”
‘Siyā aññenapi …pe…
“‘Could there be another way?’ …
kathañca siyā?
And how could there be?
Rūpehi, bhikkhave, arūpā santatarāti, ayamekānupassanā.
‘Formless states are more peaceful than states of form’: this is the first contemplation.
Arūpehi nirodho santataroti, ayaṁ dutiyānupassanā.
‘Cessation is more peaceful than formless states’: this is the second contemplation.
Evaṁ sammā …pe…
When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā:
Then the Teacher went on to say:
“Ye ca rūpūpagā sattā,
“There are beings in the realm of luminous form,
Ye ca arūpaṭṭhāyino;
and others stuck in the formless.
Nirodhaṁ appajānantā,
Not understanding cessation,
Āgantāro punabbhavaṁ.
they return in future lives.
Ye ca rūpe pariññāya,
But the people who completely understand form,
Arūpesu asaṇṭhitā;
not stuck in the formless,
Nirodhe ye vimuccanti,
released in cessation—
Te janā maccuhāyinoti.
they are conquerors of death.”
‘Siyā aññenapi …pe…
“‘Could there be another way?’ …
kathañca siyā?
And how could there be?
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ saccanti upanijjhāyitaṁ tadamariyānaṁ etaṁ musāti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā.
‘What this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—focuses on as true, the noble ones have clearly seen with right wisdom to be actually false’: this is the first contemplation.
Yaṁ, bhikkhave, sadevakassa …pe… sadevamanussāya idaṁ musāti upanijjhāyitaṁ, tadamariyānaṁ etaṁ saccanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā.
‘What this world focuses on as false, the noble ones have clearly seen with right wisdom to be actually true’: this is the second contemplation.
Evaṁ sammā …pe…
When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā:
Then the Teacher went on to say:
“Anattani attamāniṁ,
“See how the world with its gods
Passa lokaṁ sadevakaṁ;
imagines not-self to be self;
Niviṭṭhaṁ nāmarūpasmiṁ,
habituated to name and form,
Idaṁ saccanti maññati.
imagining this is truth.
Yena yena hi maññanti,
For whatever you imagine it is,
Tato taṁ hoti aññathā;
it turns out to be something else.
Tañhi tassa musā hoti,
And that is what is false in it,
Mosadhammañhi ittaraṁ.
for the ephemeral is deceptive by nature.
Amosadhammaṁ nibbānaṁ,
Extinguishment has an undeceptive nature,
Tadariyā saccato vidū;
the noble ones know it as truth.
Te ve saccābhisamayā,
Having comprehended the truth,
Nicchātā parinibbutāti.
they are hungerless, quenched.”
‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu;
“Suppose, mendicants, they questioned you thus: ‘Could there be another way to contemplate the pairs?’
‘siyā’tissu vacanīyā.
You should say, ‘There could.’
Kathañca siyā?
And how could there be?
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ sukhanti upanijjhāyitaṁ, tadamariyānaṁ etaṁ dukkhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā.
‘What this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—focuses on as happiness, the noble ones have clearly seen with right wisdom to be actually suffering’: this is the first contemplation.
Yaṁ, bhikkhave, sadevakassa …pe… sadevamanussāya idaṁ dukkhanti upanijjhāyitaṁ tadamariyānaṁ etaṁ sukhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā.
‘What this world focuses on as suffering, the noble ones have clearly seen with right wisdom to be actually happiness’: this is the second contemplation.
Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—
When a mendicant meditates rightly contemplating a pair of teachings in this way—diligent, keen, and resolute—they can expect one of two results:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitāti.
enlightenment in this very life, or if there’s something left over, non-return.
Idamavoca bhagavā.
That is what the Buddha said.
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Rūpā saddā rasā gandhā,
“Sights, sounds, tastes, smells,
Phassā dhammā ca kevalā;
touches, and ideas, the lot of them—
Iṭṭhā kantā manāpā ca,
they’re likable, desirable, and pleasurable
Yāvatatthīti vuccati.
as long as you can say that they exist.
Sadevakassa lokassa,
For all the world with its gods,
Ete vo sukhasammatā;
this is what they deem happiness.
Yattha cete nirujjhanti,
And where they cease
Taṁ nesaṁ dukkhasammataṁ.
is deemed as suffering for them.
Sukhanti diṭṭhamariyehi,
The noble ones have seen as happiness
Sakkāyassuparodhanaṁ;
the ceasing of substantial reality.
Paccanīkamidaṁ hoti,
This insight by those who see
Sabbalokena passataṁ.
contradicts the whole world.
Yaṁ pare sukhato āhu,
What others say is happiness
Tadariyā āhu dukkhato;
the noble ones say is suffering.
Yaṁ pare dukkhato āhu,
What others say is suffering
Tadariyā sukhato vidū.
the noble ones know as happiness.
Passa dhammaṁ durājānaṁ,
See, this teaching is hard to understand,
Sampamūḷhetthaviddasu;
it confuses the ignorant.
Nivutānaṁ tamo hoti,
There is darkness for the shrouded;
Andhakāro apassataṁ.
blackness for those who don’t see.
Satañca vivaṭaṁ hoti,
But the good are open;
Āloko passatāmiva;
like light for those who see.
Santike na vijānanti,
Though close, they do not understand,
Magā dhammassa kovidā.
those fools inexpert in the teaching.
Bhavarāgaparetehi,
They’re mired in desire to be reborn,
Bhavasotānusāribhi;
flowing along the stream of lives,
Māradheyyānupannehi,
mired in Māra’s sway:
Nāyaṁ dhammo susambudho.
this teaching isn’t easy for them to understand.
Ko nu aññatra mariyehi,
Who, apart from the noble ones,
Padaṁ sambuddhumarahati;
is qualified to understand this state?
Yaṁ padaṁ sammadaññāya,
Having rightly understood this state,
Parinibbanti anāsavā”ti.
the undefiled become fully extinguished.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.
And while this discourse was being spoken, the minds of sixty mendicants were freed from defilements by not grasping.
Dvayatānupassanāsuttaṁ dvādasamaṁ.
Tassuddānaṁ
Saccaṁ upadhi avijjā ca,
saṅkhāre viññāṇapañcamaṁ;
Phassavedaniyā taṇhā,
upādānārambhaāhārā;
Iñjitaṁ calitaṁ rūpaṁ,
saccaṁ dukkhena soḷasāti.
Mahāvaggo tatiyo.
Tassuddānaṁ
Pabbajjā ca padhānañca,
subhāsitañca sundari;
Māghasuttaṁ sabhiyo ca,
selo sallañca vuccati.
Vāseṭṭho cāpi kokāli,
Nālako dvayatānupassanā;
Dvādasetāni suttāni,
Mahāvaggoti vuccatīti.