Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(736) 14. ‘But those who, having fully understood phassa, knowingly have taken delight in cessation, they verily from the comprehension of phassa, and being free from desire, are perfectly happy. (737) ‘“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of the vedan4s (sensations),” this is one consideration, “but from the complete destruction of the vedands, through absence of passion, there is DVAYATANUPASSANASUTTA. 137 no origin of pain,” this is the second consideration; thus, O 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, if any of the (five) attributes still remain, the state of an Andgdmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 15. ‘Pleasure or pain, together with want of pleasure and want of pain, whatever is perceived internally and externally, (738) 16. ‘Looking upon this as pain, having touched what is perishable and fragile, seeing the decay (of everything), the Bhikkhu is disgusted, having from the perishing of the vedan4s become free from desire, and perfectly happy. (739) ‘“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that,ask so, they shall be told, there is, and how there is: “ Whatever pain arises is all in consequence of tazh4 (desire),” this is one consideration, “but from the complete destruction of tazha, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O 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, if any of the (five) attributes still remain, the state of an Andg4min (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke: 17. ‘A man accompanied by tazh4, for a long time transmigrating into existence in this way or 138 MAHAVAGGA. that way, does not overcome transmigration (samsara). (740) 18. ‘Looking upon this as misery, this origin of the pain of tazh4, let the Bhikkhu free from tazhé, not seizing (upon anything), thoughtful, wander about. . (741)
2that way, does not overcome transmigration (samsara). (740) 18. ‘Looking upon this as misery, this origin of the pain of tazh4, let the Bhikkhu free from tazhé, not seizing (upon anything), thoughtful, wander about. . (741) ‘“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ Whatever pain arises is all in consequence of the up4ddnas (the seizures),” this is one consideration, “ but from the complete destruction of the upddanas, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O 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, if any of the (five) attributes still remain, the state of an Anégamin (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke: 19. ‘The existence is in consequence of the upddanas; he who has come into existence goes to pain, he who has been born is to die, this is the origin of pain. (742) 20. ‘Therefore from the destruction of the upddanas the wise with perfect knowledge, having seen (what causes) the destruction of birth, do not go to re-birth. (743) ‘Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ Whatever pain arises is all in DVAYATANUPASSANASUTTA.. 139 consequence of the 4rambhas (exertions),” this is one consideration, “but from the complete destruction of the 4rambhas, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O 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, if any of the (five) attributes 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 :. 21. ‘Whatever pain arises is all in consequence of the 4rambhas, by the destruction of the 4rambhas there is no origin of pain. (744) 22, 23. ‘Looking upon this pain that springs from the 4rambhas as misery, having abandoned all the 4rambhas, birth and transmigration have been crossed over by the Bhikkhu who is liberated in non-exertion, who has cut off the desire for existence, and whose mind is calm; there is for him no re-birth. (745, 746)
3(745, 746) ‘“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ Whatever pain arises is all in consequence of the 4h4ras (food?),” this is one consideration, “ but from the complete destruction of the aharas, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O 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, if any of the (five) attributes still 140 MAHAVAGGA. remain, the state of an Andgdmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke: 24. ‘Whatever pain arises is all in consequence of the 4haras, by the destruction of the 4haras there is no origin of pain. (747) 25. ‘ Looking upon this pain that springs from the aharas as misery, having seen the result of all 4haras, not resorting to all ahdaras, (748) 26. ‘ Having seen that health is from the destruction of desire, he that serves discriminatingly and stands fast in the Dhamma cannot be reckoned as existing, being accomplished'. (749) ‘“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ Whatever pain arises is all in consequence of the i#gitas (commotions),” this is one consideration, “ but from the complete destruction of the izgitas, through absence of passion, there is no origin of pain,” this is the second consideration ; thus, O 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, if any of the (five) attributes still remain, the state of an Andg4min (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke: 27. ‘Whatever pain arises is all in consequence of the izgitas, by the destruction of the i#gitas there is no origin of pain. (750) 28. ‘Looking upon this pain that springs from 1 Samkham népeti vedagt. DVAYATANUPASSANASUTTA. 141 the ivgitas as misery, and therefore having abandoned the i#gitas and having stopped the sazkhfras, let the Bhikkhu free from desire and not seizing (upon anything), thoughtful, wander about. (751)
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(736) 14. ‘But those who, having fully understood phassa, knowingly have taken delight in cessation, they verily from the comprehension of phassa, and being free from desire, are perfectly happy. (737) ‘“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of the vedan4s (sensations),” this is one consideration, “but from the complete destruction of the vedands, through absence of passion, there is DVAYATANUPASSANASUTTA. 137 no origin of pain,” this is the second consideration; thus, O 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, if any of the (five) attributes still remain, the state of an Andgdmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 15. ‘Pleasure or pain, together with want of pleasure and want of pain, whatever is perceived internally and externally, (738) 16. ‘Looking upon this as pain, having touched what is perishable and fragile, seeing the decay (of everything), the Bhikkhu is disgusted, having from the perishing of the vedan4s become free from desire, and perfectly happy. (739) ‘“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that,ask so, they shall be told, there is, and how there is: “ Whatever pain arises is all in consequence of tazh4 (desire),” this is one consideration, “but from the complete destruction of tazha, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O 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, if any of the (five) attributes still remain, the state of an Andg4min (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke: 17. ‘A man accompanied by tazh4, for a long time transmigrating into existence in this way or 138 MAHAVAGGA. that way, does not overcome transmigration (samsara). (740) 18. ‘Looking upon this as misery, this origin of the pain of tazh4, let the Bhikkhu free from tazhé, not seizing (upon anything), thoughtful, wander about. . (741)
2that way, does not overcome transmigration (samsara). (740) 18. ‘Looking upon this as misery, this origin of the pain of tazh4, let the Bhikkhu free from tazhé, not seizing (upon anything), thoughtful, wander about. . (741) ‘“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ Whatever pain arises is all in consequence of the up4ddnas (the seizures),” this is one consideration, “ but from the complete destruction of the upddanas, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O 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, if any of the (five) attributes still remain, the state of an Anégamin (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke: 19. ‘The existence is in consequence of the upddanas; he who has come into existence goes to pain, he who has been born is to die, this is the origin of pain. (742) 20. ‘Therefore from the destruction of the upddanas the wise with perfect knowledge, having seen (what causes) the destruction of birth, do not go to re-birth. (743) ‘Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ Whatever pain arises is all in DVAYATANUPASSANASUTTA.. 139 consequence of the 4rambhas (exertions),” this is one consideration, “but from the complete destruction of the 4rambhas, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O 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, if any of the (five) attributes 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 :. 21. ‘Whatever pain arises is all in consequence of the 4rambhas, by the destruction of the 4rambhas there is no origin of pain. (744) 22, 23. ‘Looking upon this pain that springs from the 4rambhas as misery, having abandoned all the 4rambhas, birth and transmigration have been crossed over by the Bhikkhu who is liberated in non-exertion, who has cut off the desire for existence, and whose mind is calm; there is for him no re-birth. (745, 746)
3(745, 746) ‘“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ Whatever pain arises is all in consequence of the 4h4ras (food?),” this is one consideration, “ but from the complete destruction of the aharas, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O 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, if any of the (five) attributes still 140 MAHAVAGGA. remain, the state of an Andgdmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke: 24. ‘Whatever pain arises is all in consequence of the 4haras, by the destruction of the 4haras there is no origin of pain. (747) 25. ‘ Looking upon this pain that springs from the aharas as misery, having seen the result of all 4haras, not resorting to all ahdaras, (748) 26. ‘ Having seen that health is from the destruction of desire, he that serves discriminatingly and stands fast in the Dhamma cannot be reckoned as existing, being accomplished'. (749) ‘“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ Whatever pain arises is all in consequence of the i#gitas (commotions),” this is one consideration, “ but from the complete destruction of the izgitas, through absence of passion, there is no origin of pain,” this is the second consideration ; thus, O 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, if any of the (five) attributes still remain, the state of an Andg4min (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke: 27. ‘Whatever pain arises is all in consequence of the izgitas, by the destruction of the i#gitas there is no origin of pain. (750) 28. ‘Looking upon this pain that springs from 1 Samkham népeti vedagt. DVAYATANUPASSANASUTTA. 141 the ivgitas as misery, and therefore having abandoned the i#gitas and having stopped the sazkhfras, let the Bhikkhu free from desire and not seizing (upon anything), thoughtful, wander about. (751)
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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