The Dhammapada and The Sutta-Nipâta — SBE Vol. 10 (trans. F. Max Müller and V. Fausbøll, Clarendon Press, 1881)

2 Yam samazo bahu bhasati
Upetam atthasamhitam
Ganam so dhammam deseti
GAanam so bahu bhisati.

5 Yo ka ginam samyatatto
GAnam na bahu bhAsati
Sa munf monam arahati
Sa munt monam agghagé.

* See Rhys Davids, Buddhism, p. 140.

K 2

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it being full moon, in the evening was sitting in the open air, surrounded by the assembly of Bhikkhus. Then Bhagavat surveying the silent assembly of Bhikkhus addressed them (as follows) :

‘Whichever Dhammas there are, O Bhikkhus, 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; O Bhikkhus, 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}, 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 AndgAmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke :

1. ‘Those who do not understand pain and the origin of pain, and where pain wholly and totally is stopped, and do not know the way that leads to the cessation of pain, (724)

2. ‘They, deprived of the emancipation of thought

1 ,.. kd upanisa savanayé ’ti iti Ae bhikkhave puéZitdro assu te evam assu vakantya: yavad eva dvayaténam dhammdanam yathabhitam wandya ’ti, kiika dvayatam vadetha? ‘idam dukkham, ayam dukkhasamudayo’ ti ayam ekanupassana, ‘ayam dukkhanirodho, ayam dukkhanirodhagamint pasipada’ ti ayam dutiy4nupassané ; evam sammadvayatanupassino ...

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and the emancipation of knowledge, are unable to put an end (to samséra), 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 sams4ra), they will not ' undergo birth and decay. (727)

‘They, endowed with the emancipation of thought and the emancipation of knowledge, are able to put an end (to sams4ra), they will not ' undergo birth and decay. (727)

‘«“ 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 upadhis (elements of existence),” this is one consideration, “but from the complete destruction of the upadhis, 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 Anag4min (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 of pain. (728)

‘« Should there be a perfect consideration of the

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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 avigg4 (ignorance),” this is one consideration, “ but from the complete destruction of avigga, 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 Anag4min (one that does not return)’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke :

6. ‘Those who again and again go to samsdra with birth and death, to existence in this way or in that way,—that is the state of avigga. (729)

7. ‘For this avigga is the great folly by which this (existence) has been traversed long, but those beings who resort to knowledge do not go to rebirth. (730)

‘“ 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 samkh4ras (matter),” this is one consideration, “but from the complete destruction of the samkh4ras, 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

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of an Anagdmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

8. ‘Whatever pain arises is all in consequence of the samkh4ras, by the destruction of the samkharas there will be no origin of pain. (731)

g. ‘Looking upon this pain that springs from the samkharas as misery, from the cessation of all the samkhfras, and from the destruction of consciousness will arise the destruction of pain, having understood this exactly, (732)

to. ‘The wise who have true views and are accomplished, having understood (all things) completely, and having conquered all association with Mara, do not go to re-birth. (733)

‘“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 vi##4na (consciousness),” this is one consideration, “but from the complete destruction of vini#4na, 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:

11. ‘Whatever pain arises is all in consequence of vi##&na, by the destruction of vi##4na there is no origin of pain. (734)

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12. ‘Looking upon this pain that springs from viawana as misery, from the cessation of viznana a Bhikkhu free from desire (will be) perfectly happy (parinibbuta). (735)

‘«“ 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 phassa (touch),” this is one consideration, “but from the complete destruction of phassa, 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 Andgamin (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further _ spoke:

13. ‘For those who are ruined by phassa, who follow the stream of existence, who have entered a bad way, the destruction of bonds is far off. (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)