Other Translations: Deutsch
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Sutta Nipāta 3.12 Sutta Nipāta 3.12Anthology of Discourses 3.12
Dvayatānupassanāsutta The Contemplation of DualitiesContemplating Pairs
Evaṁ me sutaṁ—I have heard thatSo I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. on one occasion the Blessed One was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra’s mother.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 on that occasion—the uposatha day of the fifteenth, a perfect full-moon night—the Blessed One was sitting in the open air surrounded by the Saṅgha of monks.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: Surveying the silent Saṅgha of monks, he addressed them:Then the Buddha looked around the Saṅgha of monks, 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: “Monks, if there are any who ask, ‘Your listening to teachings that are skillful, noble, leading onward, going to self-awakening is a prerequisite for what?’ they should be told,“Suppose, monks, 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. ‘For the sake of knowing qualities of dualities as they actually are.’‘Only so as to truly know the pairs of teachings.’
Kiñca dvayataṁ vadetha? Which duality are you speaking about?And what pairs do they speak of?
Idaṁ dukkhaṁ, ayaṁ dukkhasamudayoti ayamekānupassanā. ‘This is stress. This is the origination of stress’: This is one contemplation.‘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 stress. This is the path of practice leading to the cessation of stress’: This is a second contemplation.‘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—For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: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. either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”enlightenment in this very life, or if there’s residue left behind, non-return.”
Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: Having said that, the One Well-Gone, the Teacher, said further:Then the Holy One, the Teacher, went on to say:
“Ye dukkhaṁ nappajānanti, “Those who don’t discern stress,“There are those who don’t understand suffering
atho dukkhassa sambhavaṁ; what brings stress into play,and suffering’s cause,
Yattha ca sabbaso dukkhaṁ, & where it totally stops,and where all suffering
asesaṁ uparujjhati; without trace;ceases no residue left behind.
Tañca maggaṁ na jānanti, who don’t know the path,And they do not know the path
dukkhūpasamagāminaṁ. the way to the stilling of stress:that leads to the stilling of suffering.
Cetovimuttihīnā te, lowly in their awareness-releaseThey lack the heart’s release,
Atho paññāvimuttiyā; & discernment-release,as well as the release by wisdom.
Abhabbā te antakiriyāya, incapable of making an end,Unable to make an end,
Te ve jātijarūpagā. they’re headed to birth & aging.they continue to be reborn and grow old.
Ye ca dukkhaṁ pajānanti, But those who discern stress,But there are those who understand suffering
atho dukkhassa sambhavaṁ; what brings stress into play,and suffering’s cause,
Yattha ca sabbaso dukkhaṁ, & where it totally stops,and where all suffering
asesaṁ uparujjhati; without trace;ceases with no residue left behind.
Tañca maggaṁ pajānanti, who discern the path,And they understand the path
dukkhūpasamagāminaṁ. the way to the stilling of stress:that leads to the stilling of suffering.
Cetovimuttisampannā, consummate in their awareness-releaseThey’re endowed with the heart’s release,
Atho paññāvimuttiyā; & discernment-release,as well as the release by wisdom.
Bhabbā te antakiriyāya, capable of making an end,Able to make an end,
Na te jātijarūpagāti. they aren’t headed to birth & aging.1See SN 56:22.they don’t continue to be reborn and grow old.”
‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’“Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’
‘siyā’tissu vacanīyā. they should be told, ‘There would.’You should say, ‘There could.’
Kathañca siyā? How would that be?And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upadhipaccayāti, ayamekānupassanā. ‘Whatever stress comes into play is all from acquisition2 as a requisite condition’: This is one contemplation.The term “acquisition” (upadhi), in its everyday sense, denotes the possessions, baggage, and other paraphernalia a nomadic family might carry in its wanderings; on the psychological level it denotes anything one has a sense of “I” or “mine” about, and so carries around as a kind of mental baggage. The verse following this prose passage is identical with the Buddha’s first answer to Mettagū at Sn 5:4.‘All the suffering that originates is caused by attachment’: this is one contemplation.
Upadhīnaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘From the remainderless fading & cessation of that very acquisition, there is no coming into play of stress’: This is a second contemplation.‘When attachment has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe… For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return. That is what the Blessed One said.When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā: Having said that, the One Well-Gone, the Teacher, said further:Then the Teacher went on to say:
“Upadhinidānā pabhavanti dukkhā, “From acquisition as cause“Attachment is the source of suffering
Ye keci lokasmimanekarūpā; the many forms of stress come into being in the world.in all its countless forms in the world.
Yo ve avidvā upadhiṁ karoti, Whoever, unknowing, makes acquisitionsWhen an ignorant person builds up attachments,
Punappunaṁ dukkhamupeti mando; —the dullard—comes to stress again & again.that dullard returns to suffering again and again.
Tasmā pajānaṁ upadhiṁ na kayirā, Therefore, discerning, you shouldn’t create acquisitionsSo let one who understands not build up attachments,
Dukkhassa jātippabhavānupassīti. as you stay focused on the birth & origin of stress.contemplating the inception of suffering and rebirth.”
‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’“Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’
‘siyā’tissu vacanīyā. they should be told, ‘There would.’You should say, ‘There could.’
Kathañca siyā? How would that be?And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ avijjāpaccayāti, ayamekānupassanā. ‘Whatever stress comes into play is all from ignorance as a requisite condition’: This is one contemplation.‘All the suffering that originates is caused by ignorance’: this is one contemplation.
Avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘From the remainderless fading & cessation of that very ignorance, there is no coming into play of stress’: This is a second contemplation.‘When ignorance has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe… For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return. That is what the Blessed One said.When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā: Having said that, the One Well-Gone, the Teacher, said further:Then the Teacher went on to say:
“Jātimaraṇasaṁsāraṁ, “Those who journey the wandering-on“Those who journey again and again,
ye vajanti punappunaṁ; through birth & death, again & again,transmigrating through birth and death;
Itthabhāvaññathābhāvaṁ, in this state herethey go from this state to another,
avijjāyeva sā gati. or anywhere else, that destination is simply through ignorance.that destination due only to ignorance.
Avijjā hāyaṁ mahāmoho, This ignorance is a great delusionFor ignorance is the great delusion
Yenidaṁ saṁsitaṁ ciraṁ; whereby they have wandered-on a long, long time.because of which we have long transmigrated.
Vijjāgatā ca ye sattā, While beings immersed in clear knowingThose beings who have knowledge
Na te gacchanti punabbhavanti. don’t go to further becoming.do not proceed to a future life.”
‘Siyā aññenapi …pe… Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’“‘Could there be another way?’ …
kathañca siyā? How would that be?And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhārapaccayāti, ayamekānupassanā. ‘Whatever stress comes into play is all from fabrication as a requisite condition’: This is one contemplation.‘All the suffering that originates is caused by choices’: this is one contemplation.
Saṅkhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘From the remainderless fading & cessation of that very fabrication, there is no coming into play of stress’: This is a second contemplation.‘When choices has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe… For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return. That is what the Blessed One said.When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā: Having said that, the One Well-Gone, the Teacher, said further:Then the Teacher went on to say:
“Yaṁ kiñci dukkhaṁ sambhoti, “Any stress that comes into play“All the suffering that originates
sabbaṁ saṅkhārapaccayā; is all from fabrication as a requisite condition.is caused by choices.
Saṅkhārānaṁ nirodhena, With the cessation of fabrication,With the cessation of choices,
natthi dukkhassa sambhavo. there is no stress coming into play.there is no origination of suffering.
Etamādīnavaṁ ñatvā, Knowing this drawback—Knowing this danger,
dukkhaṁ saṅkhārapaccayā; that stress comes from fabrication as a requisite condition—that suffering is caused by choices;
Sabbasaṅkhārasamathā, with the tranquilizing of all fabrication,through the stilling of all choices,
saññānaṁ uparodhanā; with the stopping of perception:and the stopping of perceptions,
Evaṁ dukkhakkhayo hoti, That’s how there is the ending of stress.this is the way suffering ends
etaṁ ñatvā yathātathaṁ. Knowing this as it actually is,when one has known this as it is.
Sammaddasā vedaguno, an attainer-of-knowledge sees rightly.Rightly seeing, knowledge masters,
Sammadaññāya paṇḍitā; Seeing rightly, the wise—the astute, understanding rightly,
Abhibhuyya mārasaṁyogaṁ, conquering the fetter of Māra—having thrown off Māra’s yoke,
Na gacchanti punabbhavanti. go to no further becoming.do not proceed to a future life.”
‘Siyā aññenapi …pe… Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’“‘Could there be another way?’ …
kathañca siyā? How would that be?And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ viññāṇapaccayāti, ayamekānupassanā. ‘Whatever stress comes into play is all from consciousness as a requisite condition’: This is one contemplation.‘All the suffering that originates is caused by consciousness’: this is one contemplation.
Viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘From the remainderless fading & cessation of that very consciousness, there is no coming into play of stress’: This is a second contemplation.‘When consciousness has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe… For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return. That is what the Blessed One said.When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā: Having said that, the One Well-Gone, the Teacher, said further:Then the Teacher went on to say:
“Yaṁ kiñci dukkhaṁ sambhoti, “Any stress that comes into play“All the suffering that originates
Sabbaṁ viññāṇapaccayā; is all from consciousness as a requisite condition.is caused by consciousness.
Viññāṇassa nirodhena, With the cessation of consciousness,With the cessation of consciousness,
Natthi dukkhassa sambhavo. there is no stress coming into play.there is no origination of suffering.
Etamādīnavaṁ ñatvā, Knowing this drawback—Knowing this danger,
Dukkhaṁ viññāṇapaccayā; that stress comes from consciousness as a requisite condition—that suffering is caused by consciousness,
Viññāṇūpasamā bhikkhu, with the stilling of consciousness, the monkwith the stilling of consciousness a mendicant
Nicchāto parinibbutoti. free from hunger is totally unbound.is hungerless, quenched.”
‘Siyā aññenapi …pe… Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’“‘Could there be another way?’ …
kathañca siyā? How would that be?And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ phassapaccayāti, ayamekānupassanā. ‘Whatever stress comes into play is all from contact as a requisite condition’: This is one contemplation.‘All the suffering that originates is caused by contact’: this is one contemplation.
Phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘From the remainderless fading & cessation of that very contact, there is no coming into play of stress’: This is a second contemplation.‘When contact has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe… For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return. That is what the Blessed One said.When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā: Having said that, the One Well-Gone, the Teacher, said further:Then the Teacher went on to say:
“Tesaṁ phassaparetānaṁ, “For those overcome by contact,“Those mired in contact,
Bhavasotānusārinaṁ; flowing along in the stream of becoming,swept down the stream of lives,
Kummaggapaṭipannānaṁ, following a miserable path,practicing the wrong way,
Ārā saṁyojanakkhayo. the ending of fetters is far away.are far from the ending of fetters.
Ye ca phassaṁ pariññāya, While those who comprehend contact,But those who completely understand contact,
Aññāyupasame ratā; delighting in stilling through discernment,who, understanding, delight in peace;
Te ve phassābhisamayā, they, by breaking through contact,by comprehending contact
Nicchātā parinibbutāti. free from hunger, are totally unbound.they are hungerless, quenched.”
‘Siyā aññenapi …pe… Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’“‘Could there be another way?’ …
kathañca siyā? How would that be?And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ vedanāpaccayāti, ayamekānupassanā. ‘Whatever stress comes into play is all from feeling as a requisite condition’: This is one contemplation.‘All the suffering that originates is caused by feeling’: this is one contemplation.
Vedanānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘From the remainderless fading & cessation of that very feeling, there is no coming into play of stress’: This is a second contemplation.‘When feeling has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe… For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return. That is what the Blessed One said.When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā: Having said that, the One Well-Gone, the Teacher, said further:Then the Teacher went on to say:
“Sukhaṁ vā yadi vā dukkhaṁ, “Knowing that“Whether it’s pleasant or painful,
Adukkhamasukhaṁ saha; whatever is felt—as well as what’s neutral,
Ajjhattañca bahiddhā ca, pleasure, pain,whatever there is that is felt
Yaṁ kiñci atthi veditaṁ. neither pleasure nor pain, within or without—internally and externally:
Etaṁ dukkhanti ñatvāna, is stressful;having known, ‘this is suffering,
Mosadhammaṁ palokinaṁ; seeing its deceptive nature, its dissolving,deceptive, breaking apart’,
Phussa phussa vayaṁ passaṁ, its passing away at each contact, eachseeing feelings vanish with every contact,
Evaṁ tattha vijānati; contact, he knows it right there:that’s how they understand them. SN 36.2:3.4 has virajjati. Pali editions vary here, but I follow MS’s vijānati. See Bodhi’s note 1735 for the readings and commentary in both contexts. We also find the same phrase with visujjhati (SN 1.48:3.4).
Vedanānaṁ khayā bhikkhu, With just the ending of feeling,With the ending of feelings, a mendicant
Nicchāto parinibbutoti. there is no stress coming into play.is hungerless, quenched.”
‘Siyā aññenapi …pe… Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’“‘Could there be another way?’ …
kathañca siyā? How would that be?And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ taṇhāpaccayāti, ayamekānupassanā. ‘Whatever stress comes into play is all from craving as a requisite condition’: This is one contemplation.‘All the suffering that originates is caused by craving’: this is one contemplation.
Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘From the remainderless fading & cessation of that very craving, there is no coming into play of stress’: This is a second contemplation.‘When craving has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe… For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return. That is what the Blessed One said.When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā: Having said that, the One Well-Gone, the Teacher, said further:Then the Teacher went on to say:
“Taṇhādutiyo puriso, “With craving his companion, a man“Craving is a person’s partner
Dīghamaddhāna saṁsaraṁ; wanders on a long, long time.as they transmigrate on this long journey.
Itthabhāvaññathābhāvaṁ, Neither in this state hereThey go from this state to another,
Saṁsāraṁ nātivattati. nor anywhere else does he go beyond the wandering- on.but don’t escape transmigration.
Etamādīnavaṁ ñatvā, Knowing this drawback—Knowing this danger,
Taṇhaṁ dukkhassa sambhavaṁ; that craving brings stress into play—that craving is the cause of suffering—
Vītataṇho anādāno, free from craving, devoid of clinging,rid of craving, free of grasping,
Sato bhikkhu paribbajeti. mindful, the monk lives the mendicant life.3See Iti 15.a mendicant would wander mindful.”
‘Siyā aññenapi …pe… Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’“‘Could there be another way?’ …
kathañca siyā? How would that be?And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upādānapaccayāti, ayamekānupassanā. ‘Whatever stress comes into play is all from clinging as a requisite condition’: This is one contemplation.‘All the suffering that originates is caused by grasping’: this is one contemplation.
Upādānānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘From the remainderless fading & cessation of that very clinging, there is no coming into play of stress’: This is a second contemplation.‘When grasping has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe… For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return. That is what the Blessed One said.When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā: Having said that, the One Well-Gone, the Teacher, said further:Then the Teacher went on to say:
“Upādānapaccayā bhavo, “From clinging as a requisite condition comes becoming.“Grasping is the cause of continued existence;
Bhūto dukkhaṁ nigacchati; One who has come into being goes to stress.one who exists falls into suffering.
Jātassa maraṇaṁ hoti, There is death for one who is born.Death comes to those who are born—
Eso dukkhassa sambhavo. This is the coming into play of stress.this is the origination of suffering.
Tasmā upādānakkhayā, Thus, with the ending of clinging, the wiseThat’s why with the end of grasping,
Sammadaññāya paṇḍitā; seeing rightly,the astute, understanding rightly,
Jātikkhayaṁ abhiññāya, directly knowing the ending of birth,having directly known the end of rebirth,
Na gacchanti punabbhavanti. go to no further becoming.do not proceed to a future life.”
‘Siyā aññenapi …pe… Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’“‘Could there be another way?’ …
kathañca siyā? How would that be?And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ ārambhapaccayāti, ayamekānupassanā. ‘Whatever stress comes into play is all from arousal4 as a requisite condition’: This is one contemplation.Arousal translates ārambha, a word with several possible senses, among them disruption, seizure of an object, or the inception of action (often with violent connotations).‘All the suffering that originates is caused by instigating activity’: this is one contemplation. I take ārambha here as having the same sense as samārambha at AN 4.195:6.2. But see too the sense of “transgression” at AN 5.142:6.4.
Ārambhānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘From the remainderless fading & cessation of that very arousal, there is no coming into play of stress’: This is a second contemplation.‘When instigation has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe… For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return. That is what the Blessed One said.When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā: Having said that, the One Well-Gone, the Teacher, said further:Then the Teacher went on to say:
“Yaṁ kiñci dukkhaṁ sambhoti, “Any stress that comes into play“All the suffering that originates
Sabbaṁ ārambhapaccayā; is all from arousal as a requisite condition.is caused by instigating activity.
Ārambhānaṁ nirodhena, With the cessation of arousal,With the cessation of instigation,
Natthi dukkhassa sambhavo. there is no stress coming into play.there is no origination of suffering.
Etamādīnavaṁ ñatvā, Knowing this drawback—Knowing this danger,
Dukkhaṁ ārambhapaccayā; that stress comes from arousal as a requisite condition—that suffering is caused by instigating activity,
Sabbārambhaṁ paṭinissajja, with the relinquishing of all arousal,having given up all instigation,
Anārambhe vimuttino. a monk released in non-arousal,one is freed with respects to instigation.
Ucchinnabhavataṇhassa, his craving for becoming crushed,For the mendicant with peaceful mind,
Santacittassa bhikkhuno; his mind at peace,who has cut off craving for continued existence,
Vikkhīṇo jātisaṁsāro, his wandering-on in birth totally ended:transmigration through births is finished;
Natthi tassa punabbhavoti. He has no further becoming.there’ll be no more future lives for them.”
‘Siyā aññenapi …pe… Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’“‘Could there be another way?’ …
kathañca siyā? How would that be?And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ āhārapaccayāti, ayamekānupassanā. ‘Whatever stress comes into play is all from nutriment5 as a requisite condition’: This is one contemplation.“There are these four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born. Which four? Physical food, gross or refined; contact as the second, intellectual intention the third, and consciousness the fourth.”—SN 12:63. For more, see SN 12:63–64.‘All the suffering that originates is caused by sustenance’: this is one contemplation.
Āhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘From the remainderless fading & cessation of that very nutriment, there is no coming into play of stress’: This is a second contemplation.‘When sustenance has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe… For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return. That is what the Blessed One said.When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā: Having said that, the One Well-Gone, the Teacher, said further:Then the Teacher went on to say:
“Yaṁ kiñci dukkhaṁ sambhoti, “Any stress that comes into play“All the suffering that originates
Sabbaṁ āhārapaccayā; is all from nutriment as a requisite condition.is caused by sustenance.
Āhārānaṁ nirodhena, With the cessation of nutriment,With the cessation of sustenance,
Natthi dukkhassa sambhavo. there is no stress coming into play.there is no origination of suffering.
Etamādīnavaṁ ñatvā, Knowing this drawback—Knowing this danger,
Dukkhaṁ āhārapaccayā; that stress comes from nutriment as a requisite condition—that suffering is caused by sustenance,
Sabbāhāraṁ pariññāya, comprehending all nutriment,completely understanding all sustenance,
Sabbāhāramanissito. independent of all nutriment,6See Dhp 92–93.one is independent of all sustenance.
Ārogyaṁ sammadaññāya, rightly seeing freedom from diseaseHaving rightly understood the state of health,
Āsavānaṁ parikkhayā; through the total ending of effluents,through the ending of defilements,
Saṅkhāya sevī dhammaṭṭho, judiciously associating, a judge,one who makes use after appraisal, firm in principle, Saṅkhāya sevī refers to the monastic practice of making use of requisites, including food, only after reflection on them.
Saṅkhyaṁ nopeti vedagūti. he, an attainer-of-knowledge, goes beyond judgment, beyond classification.7See Iti 63, SN 1:20, and SN 22:85–86.a knowledge master cannot be reckoned.”
‘Siyā aññenapi …pe… Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’“‘Could there be another way?’ …
kathañca siyā? How would that be?And how could there be?
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ iñjitapaccayāti, ayamekānupassanā. ‘Whatever stress comes into play is all from what is perturbed as a requisite condition’: This is one contemplation.‘All the suffering that originates is caused by perturbation’: this is one contemplation.
Iñjitānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘From the remainderless fading & cessation of what is perturbed, there is no coming into play of stress’: This is a second contemplation.‘When perturbation has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.
Evaṁ sammā …pe… For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return. That is what the Blessed One said.When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā: Having said that, the One Well-Gone, the Teacher, said further:Then the Teacher went on to say:
“Yaṁ kiñci dukkhaṁ sambhoti, “Any stress that comes into play“All the suffering that originates
Sabbaṁ iñjitapaccayā; is all from what is perturbed as a requisite condition.is caused by perturbation.
Iñjitānaṁ nirodhena, With the cessation of what is perturbed,With the cessation of perturbation,
Natthi dukkhassa sambhavo. there is no stress coming into play.there is no origination of suffering.
Etamādīnavaṁ ñatvā, Knowing this drawback—Knowing this danger,
Dukkhaṁ iñjitapaccayā; that stress comes from what is perturbed as a requisite condition—that suffering is caused by perturbation,
Tasmā hi ejaṁ vossajja, the monk thus renouncing perturbance,that’s why, having relinquished perturbation, Text treats iñjita as eja and the translation should reflect this.
Saṅkhāre uparundhiya; putting a stop to fabrications,and stopped making karmic choices,
Anejo anupādāno, free from perturbance, free from clinging,imperturbable, free of grasping,
Sato bhikkhu paribbajeti. mindful he lives the mendicant life.a mendicant would wander mindful.”
‘Siyā aññenapi …pe… Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’“‘Could there be another way?’ …
kathañca siyā? How would that be?And how could there be?
Nissitassa calitaṁ hotīti, ayamekānupassanā. ‘For one who is dependent, there is wavering’: This is one contemplation.‘For the dependent there is quivering’: this is the first contemplation.
Anissito na calatīti, ayaṁ dutiyānupassanā. ‘One who is independent doesn’t waver’: This is a second contemplation.‘For the independent there’s no agitation’: this is the second contemplation.
Evaṁ sammā …pe… For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return. That is what the Blessed One said.When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā: Having said that, the One Well-Gone, the Teacher, said further:Then the Teacher went on to say:
“Anissito na calati, “One independent doesn’t waver.“For the independent there’s no agitation.
Nissito ca upādiyaṁ; One dependent, clingingThe dependent, grasping,
Itthabhāvaññathābhāvaṁ, to this state here or anywhere else,goes from this state to another,
Saṁsāraṁ nātivattati. doesn’t go beyond the wandering-on.without escaping transmigration.
Etamādīnavaṁ ñatvā, Knowing this drawback—Knowing this danger,
Nissayesu mahabbhayaṁ; the great danger in dependencies—the great fear in dependencies,
Anissito anupādāno, independent, free from clinging,independent, free of grasping,
Sato bhikkhu paribbajeti. mindful the monk lives the mendicant life.8See Ud 8:4.a mendicant would wander mindful.”
‘Siyā aññenapi …pe… Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’“‘Could there be another way?’ …
kathañca siyā? How would that be?And how could there be?
Rūpehi, bhikkhave, arūpā santatarāti, ayamekānupassanā. ‘Formless phenomena are more peaceful than forms’: This is one contemplation.‘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 phenomena’: This is a second contemplation.‘Cessation is more peaceful than formless states’: this is the second contemplation.
Evaṁ sammā …pe… For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return. That is what the Blessed One said.When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā: Having said that, the One Well-Gone, the Teacher, said further:Then the Teacher went on to say:
“Ye ca rūpūpagā sattā, “Those beings headed to forms,“There are beings in the realm of luminous form,
Ye ca arūpaṭṭhāyino; and those standing in the formless,and others stuck in the formless.
Nirodhaṁ appajānantā, with no knowledge of cessation,Not understanding cessation,
Āgantāro punabbhavaṁ. return to further becoming.they return in future lives.
Ye ca rūpe pariññāya, But, comprehending form,But the people who completely understand form,
Arūpesu asaṇṭhitā; not taking a stance in formless things,not stuck in the formless,
Nirodhe ye vimuccanti, those released in cessationreleased in cessation—
Te janā maccuhāyinoti. are people who’ve left death behind.9See Iti 72–73.they are conquerors of death.”
‘Siyā aññenapi …pe… Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’“‘Could there be another way?’ …
kathañca siyā? How would that be?And how could there be?
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ saccanti upanijjhāyitaṁ tadamariyānaṁ etaṁ musāti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā. ‘Whatever is considered as ‘This is true’ by the world with its devas, Māras, & Brahmās, by this generation with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it has come to be with right discernment by the noble ones as ‘This is false’’: This is one contemplation.‘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. In this unique formulation, upanijjhāyati should be understood in terms of its consistent usage in the suttas: the excessive and obsessive focusing or gazing on something. It’s not just that people miss what is true, it is that they are looking intently in the wrong direction.
Yaṁ, bhikkhave, sadevakassa …pe… sadevamanussāya idaṁ musāti upanijjhāyitaṁ, tadamariyānaṁ etaṁ saccanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā. ‘Whatever is considered as ‘This is false’ by the world with its devas, Māras, & Brahmās, by this generation with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it has come to be with right discernment by the noble ones as ‘This is true’’: This is a second contemplation.‘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… For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return. That is what the Blessed One said.When a mendicant meditates in this way they can expect enlightenment or non-return.”
athāparaṁ etadavoca satthā: Having said that, the One Well-Gone, the Teacher, said further:Then the Teacher went on to say:
“Anattani attamāniṁ, “See the world, together with its devas,“See how the world with its gods
Passa lokaṁ sadevakaṁ; supposing not-self to be self.imagines not-self to be self;
Niviṭṭhaṁ nāmarūpasmiṁ, Entrenched in name-&-form,habituated to name and form,
Idaṁ saccanti maññati. they suppose that ‘This is true.’imagining this is truth.
Yena yena hi maññanti, In whatever terms they suppose itFor however they imagine it,
Tato taṁ hoti aññathā; it turns into something other than that,10See MN 113, note 3.it turns out to be something else.
Tañhi tassa musā hoti, and that’s what’s false about it:And that is what is false in it,
Mosadhammañhi ittaraṁ. Changing, it’s deceptive by nature.for the ephemeral is deceptive by nature.
Amosadhammaṁ nibbānaṁ, Undeceptive by natureExtinguishment has an undeceptive nature,
Tadariyā saccato vidū; is unbinding11:“His release, being founded on truth, does not fluctuate, for whatever is deceptive is false; unbinding—the undeceptive—is true. Thus a monk so endowed is endowed with the highest determination for truth, for this—unbinding, the undeceptive—is the highest noble truth.”—MN 140the noble ones know it as truth.
Te ve saccābhisamayā, That the noble ones know as true.Having comprehended the truth,
Nicchātā parinibbutāti. They, through breaking through to the truth, hunger-free, are totally unbound.they are hungerless, quenched.”
‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’“Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’
‘siyā’tissu vacanīyā. they should be told, ‘There would.’You should say, ‘There could.’
Kathañca siyā? How would that be?And how could there be?
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ sukhanti upanijjhāyitaṁ, tadamariyānaṁ etaṁ dukkhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā. ‘Whatever is considered as ‘This is bliss’ by the world with its devas, Māras, & Brahmās, by this generation with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it has come to be with right discernment by the noble ones as ‘This is stressful’’: This is one contemplation.‘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. ‘Whatever is considered as ‘This is stressful’ by the world with its devas, Māras, & Brahmās, by this generation with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it has come to be with right discernment by the noble ones as ‘This is bliss’’: This is a second contemplation.‘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—For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: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. either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.enlightenment in this very life, or if there’s residue left behind, non-return.”
Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: Having said that, the One Well-Gone, the Teacher, said further:Then the Holy One, the Teacher, went on to say:
“Rūpā saddā rasā gandhā, “All sights, sounds, smells, tastes,“Sights, sounds, tastes, smells,
Phassā dhammā ca kevalā; tactile sensations, & ideastouches, and ideas, the lot of them—
Iṭṭhā kantā manāpā ca, that are welcome, appealing, agreeable—they’re likable, desirable, and pleasurable
Yāvatatthīti vuccati. as long as they’re said to exist,as long as you can say that they exist.
Sadevakassa lokassa, are supposed by the worldFor all the world with its gods,
Ete vo sukhasammatā; together with its devas to be bliss.this is what they deem happiness.
Yattha cete nirujjhanti, But when they cease,And where they cease
Taṁ nesaṁ dukkhasammataṁ. that’s supposed by them to be stress.is deemed as suffering for them.
Sukhanti diṭṭhamariyehi, The stopping of self-identityThe noble ones have seen as happiness
Sakkāyassuparodhanaṁ; is viewed by the noble ones as bliss.the ceasing of substantial reality.
Paccanīkamidaṁ hoti, This, when seen,This insight by those who see
Sabbalokena passataṁ. runs counter to the whole world.contradicts the whole world.
Yaṁ pare sukhato āhu, What others say is blissful,What others say is happiness
Tadariyā āhu dukkhato; the noble ones say is stress.the noble ones say is suffering.
Yaṁ pare dukkhato āhu, What others say is stressful,What others say is suffering
Tadariyā sukhato vidū. the noble know as bliss.the noble ones know as happiness.
Passa dhammaṁ durājānaṁ, See the Dhamma, hard to understand!See, this teaching is hard to understand,
Sampamūḷhetthaviddasu; Here those who don’t know are confused.it confuses the ignorant.
Nivutānaṁ tamo hoti, For those who are veiled,There is darkness for the shrouded;
Andhakāro apassataṁ. it’s darkness, blindness for those who don’t see.blackness for those who don’t see.
Satañca vivaṭaṁ hoti, But for the good it is blatant,But the good are open;
Āloko passatāmiva; like light for those who see.like light for those who see.
Santike na vijānanti, Though in its very presence,Though close, they do not understand,
Magā dhammassa kovidā. they don’t understand it—dumb animals, unadept in the Dhamma.those fools inexpert in the teaching. Read akovidā per SN 35.136:7.4.
Bhavarāgaparetehi, It’s not easy for those overcomeThey’re mired in desire for continued existence,
Bhavasotānusāribhi; by passion for becoming,flowing along the stream of lives,
Māradheyyānupannehi, flowing along in the stream of becoming,mired in Māra’s dominion:
Nāyaṁ dhammo susambudho. falling under Māra’s sway,12On Māra’s sway, see SN 4:19, SN 35:115, SN 35:189, and SN 35:199.this teaching isn’t easy for them to understand.
Ko nu aññatra mariyehi, to wake up to this Dhamma.Who, apart from the noble ones,
Padaṁ sambuddhumarahati; Who, apart from the noble,is qualified to understand this state?
Yaṁ padaṁ sammadaññāya, is worthy to wake up to this state?—Having rightly understood this state,
Parinibbanti anāsavā”ti. the state that, through rightly knowing it, they totally unbind, effluent-free.”the undefiled are fully extinguished.”
Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Gratified, the monks delighted in the Blessed One’s words.Satisfied, the monks approved what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti. And while this explanation was being given, the minds of 60 monks, through lack of clinging, were released from effluents.And while this discourse was being spoken, the minds of sixty monks were freed from defilements by not grasping.
Dvayatānupassanāsuttaṁ dvādasamaṁ. The Contemplation of Dualities Sutta, the twelfth.vv. 724–765. See also: DN 15; MN 9; MN 140; SN 12:1; SN 12:15; SN 22:94; SN 35:93; AN 4:5; AN 4:24; Iti 51; Iti 103.
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.