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Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘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) ‘« 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: “ For the nissita (dependent) there is vacillation,” this is one consideration, “the independent (man) does not vacillate,” 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 : 29. ‘The independent (man) does not vacillate, and the dependent (man) seizing upon existence in one way or in another, does not overcome samsara. (752) 30. ‘Looking upon this as misery (and seeing) great danger in things you depend upon, let a Bhikkhu wander about independent, not seizing (upon anything), thoughtful. (753) ‘“ 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: “ The formless (beings), O Bhikkhus, are calmer than the rdpas (for ruppa, i.e. form-possessing),” this is one consideration, “cessation is calmer than the formless,” this is another consideration; thus, O Bhikkhus; by the Bhikkhu that con- 142 MAHAVAGGA. siders 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 Anag4min (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 31. ‘Those beings who are possessed of form, and those who dwell in the formless (world), not knowing cessation, have to go to re-birth. (754) 32. ‘But those who, having fully comprehended the forms, stand fast in the formless (worlds), those who are liberated in the cessation, such beings leave death behind. (755)
2(754) 32. ‘But those who, having fully comprehended the forms, stand fast in the formless (worlds), those who are liberated in the cessation, such beings leave death behind. (755) ‘“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: “ What has been considered true by the world of men, together with the gods, Mara, Brahman, and amongst the Samazas, Brahmazas, gods, and men, that has by the noble through their perfect knowledge been well seen to be really false,” this is one consideration; “ what, O Bhikkhus, has been considered false by the world of men, together with the gods, Mara, Brahman, and amongst the Samazas, Bréhmazas, gods, and men, that has by the noble through their perfect knowledge been well seen to be really true,” this is another 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 Andgd4min (one that does not return). This said Bhagavat, DVAYATANUPASSANASUTTA. 143 (and) when Sugata had said this, the Master further spoke : . 33. ‘Seeing the real in the unreal, the world of men and gods dwelling in name and form?, he thinks : “ This is true.” (756) 34. ‘Whichever way they think (it), it becomes otherwise, for it is false to him, and what is false is perishable’, (?) (757) 35. ‘What is not false, the Nibbdna, that the noble conceive as true, they verily from the comprehension of truth are free from desire (and) perfectly happy *. (758) ‘“ 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: “ What, O Bhikkhus, has been considered pleasure by the world of men, gods, Mara, Brahman, and amongst the Samazas, Brahmazas, gods, and men, that has by the noble by (their) perfect knowledge been well seen to be really pain,” this is one consideration; “ what, O Bhikkhus, has been considered pain by the world of men, gods, Mara, Brahman, and amongst the Samamzas, Brahmazas, gods, and men, that has by the noble by their perfect knowledge been well seen to be really pleasure,” this is the second consideration. Thus, O 1 Namarfipasmim, ‘ individuality.’ ? Yena yena hi mafifianti Tato tam hoti avfatha, Tam hi tassa musa hoti, Mosadhammam hi ittaram. > Amosadhammam nibbanam Tad ariya sakkato vida, Te ve sakkabhisamaya Niksfata parinibbuta. 144 MAHAVAGGA.
3Thus, O 1 Namarfipasmim, ‘ individuality.’ ? Yena yena hi mafifianti Tato tam hoti avfatha, Tam hi tassa musa hoti, Mosadhammam hi ittaram. > Amosadhammam nibbanam Tad ariya sakkato vida, Te ve sakkabhisamaya Niksfata parinibbuta. 144 MAHAVAGGA. Bhikkhus, by the Bhikkhu who considers the Dyad duly, who 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 An4gamin (one who does not return). This said Bhagavat, (and) when Sugata had said so, the Master further spoke : _ 36. ‘ Form, sound, taste, smell, and touch are all “wished for, pleasing and charming (things) as long as they last, so it is said. (759) 37. ‘By you, by the world of men and gods these (things) are deemed a pleasure, but when they cease it is deemed pain by them. (760) 38. ‘By the noble the cessation of the existing body is regarded as pleasure; this is the opposite \ of (what) the wise in all the world (hold)?. (761) 39. ‘What fools say is pleasure that the noble say is pain, what fools say is pain that the noble know as pleasure :—see here is a thing difficult to understand, here the ignorant are confounded. (762) 40. ‘For those that are enveloped there is gloom, for those that do not see there is darkness, and for the good it is manifest, for those that see there is light; (even being) near, those that are ignorant of the way and the Dhamma, do not discern (anything) *. (763) 1 Sukhan ti di//ham ariyehi Sakkayass’ uparodhanam, Pakkanikam idam hoti Sabbalokena passataz. * Nivutanam tamo hoti Andhak4ro apassatam, Sata ka viva/am hoti Aloko passataém iva, Santike na vigananti Maggadhammass’ akovida. DVAYATANUPASSANASUTTA. 145 41. ‘By those that are overcome by the passions of existence, by those that follow the stream of existence, by those that have entered the realm of Mara, this Dhamma is not perfectly understood. (764) 42. ‘Who except the noble deserve the well understood state (of Nibb4na)? Having perfectly conceived this state, those free from passion are completely extinguished.’ (765) This spoke Bhagavat. Glad those Bhikkhus rejoiced at the words of Bhagavat. While this explanation was being given, the minds of sixty Bhikkhus, not seizing (upon anything), were liberated. ; Dvayat4nupassandsutta is ended. MahAvagga, the third. 1 Ko nu affatra-m-ariyehi Padam sambuddham arahati Yam padam samma-d-annaya Parinibbanti andsava. [10] L IV. AJTHAKAVAGGA. 1. KAMASUTTA. Sensual pleasures are to be avoided. 1. If he who desires sensual pleasures is successful, he certainly becomes glad-minded, having obtained what a mortal wishes for. (766) 2. But if those sensual pleasures fail the person who desires and wishes (for them), he will suffer, pierced by the arrow (of pain). (767) 3. He who avoids sensual pleasures as (he would avoid treading upon) the head of a snake with his foot, such a one, being thoughtful (sato), will conquer this desire. (768)
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‘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) ‘« 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: “ For the nissita (dependent) there is vacillation,” this is one consideration, “the independent (man) does not vacillate,” 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 : 29. ‘The independent (man) does not vacillate, and the dependent (man) seizing upon existence in one way or in another, does not overcome samsara. (752) 30. ‘Looking upon this as misery (and seeing) great danger in things you depend upon, let a Bhikkhu wander about independent, not seizing (upon anything), thoughtful. (753) ‘“ 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: “ The formless (beings), O Bhikkhus, are calmer than the rdpas (for ruppa, i.e. form-possessing),” this is one consideration, “cessation is calmer than the formless,” this is another consideration; thus, O Bhikkhus; by the Bhikkhu that con- 142 MAHAVAGGA. siders 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 Anag4min (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 31. ‘Those beings who are possessed of form, and those who dwell in the formless (world), not knowing cessation, have to go to re-birth. (754) 32. ‘But those who, having fully comprehended the forms, stand fast in the formless (worlds), those who are liberated in the cessation, such beings leave death behind. (755)
2(754) 32. ‘But those who, having fully comprehended the forms, stand fast in the formless (worlds), those who are liberated in the cessation, such beings leave death behind. (755) ‘“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: “ What has been considered true by the world of men, together with the gods, Mara, Brahman, and amongst the Samazas, Brahmazas, gods, and men, that has by the noble through their perfect knowledge been well seen to be really false,” this is one consideration; “ what, O Bhikkhus, has been considered false by the world of men, together with the gods, Mara, Brahman, and amongst the Samazas, Bréhmazas, gods, and men, that has by the noble through their perfect knowledge been well seen to be really true,” this is another 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 Andgd4min (one that does not return). This said Bhagavat, DVAYATANUPASSANASUTTA. 143 (and) when Sugata had said this, the Master further spoke : . 33. ‘Seeing the real in the unreal, the world of men and gods dwelling in name and form?, he thinks : “ This is true.” (756) 34. ‘Whichever way they think (it), it becomes otherwise, for it is false to him, and what is false is perishable’, (?) (757) 35. ‘What is not false, the Nibbdna, that the noble conceive as true, they verily from the comprehension of truth are free from desire (and) perfectly happy *. (758) ‘“ 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: “ What, O Bhikkhus, has been considered pleasure by the world of men, gods, Mara, Brahman, and amongst the Samazas, Brahmazas, gods, and men, that has by the noble by (their) perfect knowledge been well seen to be really pain,” this is one consideration; “ what, O Bhikkhus, has been considered pain by the world of men, gods, Mara, Brahman, and amongst the Samamzas, Brahmazas, gods, and men, that has by the noble by their perfect knowledge been well seen to be really pleasure,” this is the second consideration. Thus, O 1 Namarfipasmim, ‘ individuality.’ ? Yena yena hi mafifianti Tato tam hoti avfatha, Tam hi tassa musa hoti, Mosadhammam hi ittaram. > Amosadhammam nibbanam Tad ariya sakkato vida, Te ve sakkabhisamaya Niksfata parinibbuta. 144 MAHAVAGGA.
3Thus, O 1 Namarfipasmim, ‘ individuality.’ ? Yena yena hi mafifianti Tato tam hoti avfatha, Tam hi tassa musa hoti, Mosadhammam hi ittaram. > Amosadhammam nibbanam Tad ariya sakkato vida, Te ve sakkabhisamaya Niksfata parinibbuta. 144 MAHAVAGGA. Bhikkhus, by the Bhikkhu who considers the Dyad duly, who 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 An4gamin (one who does not return). This said Bhagavat, (and) when Sugata had said so, the Master further spoke : _ 36. ‘ Form, sound, taste, smell, and touch are all “wished for, pleasing and charming (things) as long as they last, so it is said. (759) 37. ‘By you, by the world of men and gods these (things) are deemed a pleasure, but when they cease it is deemed pain by them. (760) 38. ‘By the noble the cessation of the existing body is regarded as pleasure; this is the opposite \ of (what) the wise in all the world (hold)?. (761) 39. ‘What fools say is pleasure that the noble say is pain, what fools say is pain that the noble know as pleasure :—see here is a thing difficult to understand, here the ignorant are confounded. (762) 40. ‘For those that are enveloped there is gloom, for those that do not see there is darkness, and for the good it is manifest, for those that see there is light; (even being) near, those that are ignorant of the way and the Dhamma, do not discern (anything) *. (763) 1 Sukhan ti di//ham ariyehi Sakkayass’ uparodhanam, Pakkanikam idam hoti Sabbalokena passataz. * Nivutanam tamo hoti Andhak4ro apassatam, Sata ka viva/am hoti Aloko passataém iva, Santike na vigananti Maggadhammass’ akovida. DVAYATANUPASSANASUTTA. 145 41. ‘By those that are overcome by the passions of existence, by those that follow the stream of existence, by those that have entered the realm of Mara, this Dhamma is not perfectly understood. (764) 42. ‘Who except the noble deserve the well understood state (of Nibb4na)? Having perfectly conceived this state, those free from passion are completely extinguished.’ (765) This spoke Bhagavat. Glad those Bhikkhus rejoiced at the words of Bhagavat. While this explanation was being given, the minds of sixty Bhikkhus, not seizing (upon anything), were liberated. ; Dvayat4nupassandsutta is ended. MahAvagga, the third. 1 Ko nu affatra-m-ariyehi Padam sambuddham arahati Yam padam samma-d-annaya Parinibbanti andsava. [10] L IV. AJTHAKAVAGGA. 1. KAMASUTTA. Sensual pleasures are to be avoided. 1. If he who desires sensual pleasures is successful, he certainly becomes glad-minded, having obtained what a mortal wishes for. (766) 2. But if those sensual pleasures fail the person who desires and wishes (for them), he will suffer, pierced by the arrow (of pain). (767) 3. He who avoids sensual pleasures as (he would avoid treading upon) the head of a snake with his foot, such a one, being thoughtful (sato), will conquer this desire. (768)
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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