So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. 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. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Then the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed them: Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:

“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: “‘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: ‘Only so as to truly know the pairs of teachings.’ ‘yāvadeva dvayatānaṁ dhammānaṁ yathābhūtaṁ ñāṇāyā’ti. And what pairs do they speak of? Kiñca dvayataṁ vadetha?

‘This is suffering; this is the origin of suffering’: this is the first contemplation. Idaṁ dukkhaṁ, ayaṁ dukkhasamudayoti ayamekānupassanā. ‘This is the cessation of suffering; this is the practice that leads to the cessation of suffering’: this is the second contemplation. Ayaṁ dukkhanirodho, ayaṁ dukkhanirodhagāminī paṭipadāti, ayaṁ dutiyānupassanā. When a mendicant meditates rightly contemplating a pair of teachings in this way—diligent, keen, and resolute—they can expect one of two results: Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—enlightenment in this very life, or if there’s something left over, non-return.” diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

That is what the Buddha said. Idamavoca bhagavā. Then the Holy One, the Teacher, went on to say: Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

“There are those who don’t understand suffering “Ye dukkhaṁ nappajānanti, and suffering’s cause, atho dukkhassa sambhavaṁ; and where all suffering Yattha ca sabbaso dukkhaṁ, ceases with nothing left over. asesaṁ uparujjhati; And they do not know the path Tañca maggaṁ na jānanti, that leads to the stilling of suffering. dukkhūpasamagāminaṁ.

They lack the heart’s release, Cetovimuttihīnā te, as well as the release by wisdom. Atho paññāvimuttiyā; Unable to make an end, Abhabbā te antakiriyāya, they continue to be reborn and grow old. Te ve jātijarūpagā.

But there are those who understand suffering Ye ca dukkhaṁ pajānanti, and suffering’s cause, atho dukkhassa sambhavaṁ; and where all suffering Yattha ca sabbaso dukkhaṁ, ceases with nothing left over. asesaṁ uparujjhati; And they understand the path Tañca maggaṁ pajānanti, that leads to the stilling of suffering. dukkhūpasamagāminaṁ.

They’re endowed with the heart’s release, Cetovimuttisampannā, as well as the release by wisdom. Atho paññāvimuttiyā; Able to make an end, Bhabbā te antakiriyāya, they don’t continue to be reborn and grow old.” Na te jātijarūpagāti.

“Suppose, mendicants, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ ‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; You should say, ‘There could.’ ‘siyā’tissu vacanīyā. And how could there be? Kathañca siyā? ‘All the suffering that originates is caused by attachment’: this is one contemplation. Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upadhipaccayāti, ayamekānupassanā. ‘With the utter cessation of attachment there is no origination of suffering’: this is the second contemplation. Upadhīnaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. When a mendicant meditates in this way they can expect enlightenment or non-return.” Evaṁ sammā …pe… Then the Teacher went on to say: athāparaṁ etadavoca satthā:

“Attachment is the source of suffering “Upadhinidānā pabhavanti dukkhā, in all its countless forms in the world. Ye keci lokasmimanekarūpā; When an ignorant person builds up attachments, Yo ve avidvā upadhiṁ karoti, that dullard returns to suffering again and again. Punappunaṁ dukkhamupeti mando; So let one who understands <j>not build up attachments, Tasmā pajānaṁ upadhiṁ na kayirā, contemplating the origin of suffering and rebirth.” Dukkhassa jātippabhavānupassīti.

“Suppose, mendicants, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ ‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; You should say, ‘There could.’ ‘siyā’tissu vacanīyā. And how could there be? Kathañca siyā? ‘All the suffering that originates is caused by ignorance’: this is one contemplation. Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ avijjāpaccayāti, ayamekānupassanā. ‘With the utter cessation of ignorance there is no origination of suffering’: this is the second contemplation. Avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. When a mendicant meditates in this way they can expect enlightenment or non-return.” Evaṁ sammā …pe… Then the Teacher went on to say: athāparaṁ etadavoca satthā:

“Those who journey again and again, “Jātimaraṇasaṁsāraṁ, transmigrating through birth and death; ye vajanti punappunaṁ; they go from this state to another, Itthabhāvaññathābhāvaṁ, that destination due only to ignorance. avijjāyeva sā gati.

For ignorance is the great delusion Avijjā hāyaṁ mahāmoho, because of which we have long transmigrated. Yenidaṁ saṁsitaṁ ciraṁ; Those beings who have arrived at knowledge Vijjāgatā ca ye sattā, do not proceed to a future life.” Na te gacchanti punabbhavanti.

“‘Could there be another way?’ … ‘Siyā aññenapi …pe… And how could there be? kathañca siyā? ‘All the suffering that originates is caused by choices’: this is one contemplation. Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhārapaccayāti, ayamekānupassanā. ‘With the utter cessation of choices there is no origination of suffering’: this is the second contemplation. Saṅkhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. When a mendicant meditates in this way they can expect enlightenment or non-return.” Evaṁ sammā …pe… Then the Teacher went on to say: athāparaṁ etadavoca satthā:

“All the suffering that originates “Yaṁ kiñci dukkhaṁ sambhoti, is caused by choices. sabbaṁ saṅkhārapaccayā; With the cessation of choices, Saṅkhārānaṁ nirodhena, there is no origination of suffering. natthi dukkhassa sambhavo.

Knowing this danger, Etamādīnavaṁ ñatvā, that suffering is caused by choices; dukkhaṁ saṅkhārapaccayā; through the stilling of all choices, Sabbasaṅkhārasamathā, and the stopping of perceptions, saññānaṁ uparodhanā; this is the way suffering ends. Evaṁ dukkhakkhayo hoti, For those who truly know this, etaṁ ñatvā yathātathaṁ.

rightly seeing, knowledge masters, Sammaddasā vedaguno, the astute, understanding rightly, Sammadaññāya paṇḍitā; having thrown off Māra’s yoke, Abhibhuyya mārasaṁyogaṁ, do not proceed to a future life.” Na gacchanti punabbhavanti.

“‘Could there be another way?’ … ‘Siyā aññenapi …pe… And how could there be? kathañca siyā? ‘All the suffering that originates is caused by consciousness’: this is one contemplation. Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ viññāṇapaccayāti, ayamekānupassanā. ‘With the utter cessation of consciousness there is no origination of suffering’: this is the second contemplation. Viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. When a mendicant meditates in this way they can expect enlightenment or non-return.” Evaṁ sammā …pe… Then the Teacher went on to say: athāparaṁ etadavoca satthā:

“All the suffering that originates “Yaṁ kiñci dukkhaṁ sambhoti, is caused by consciousness. Sabbaṁ viññāṇapaccayā; With the cessation of consciousness, Viññāṇassa nirodhena, there is no origination of suffering. Natthi dukkhassa sambhavo.

Knowing this danger, Etamādīnavaṁ ñatvā, that suffering is caused by consciousness, Dukkhaṁ viññāṇapaccayā; with the stilling of consciousness a mendicant Viññāṇūpasamā bhikkhu, is hungerless, quenched.” Nicchāto parinibbutoti.

“‘Could there be another way?’ … ‘Siyā aññenapi …pe… And how could there be? kathañca siyā? ‘All the suffering that originates is caused by contact’: this is one contemplation. Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ phassapaccayāti, ayamekānupassanā. ‘With the utter cessation of contact there is no origination of suffering’: this is the second contemplation. Phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. When a mendicant meditates in this way they can expect enlightenment or non-return.” Evaṁ sammā …pe… Then the Teacher went on to say: athāparaṁ etadavoca satthā:

“Those mired in contact, “Tesaṁ phassaparetānaṁ, swept down the stream of lives, Bhavasotānusārinaṁ; practicing the wrong way, Kummaggapaṭipannānaṁ, are far from the ending of fetters. Ārā saṁyojanakkhayo.

But those who completely understand contact, Ye ca phassaṁ pariññāya, who, understanding, delight in peace; Aññāyupasame ratā; by comprehending contact Te ve phassābhisamayā, they are hungerless, quenched.” Nicchātā parinibbutāti.

“‘Could there be another way?’ … ‘Siyā aññenapi …pe… And how could there be? kathañca siyā? ‘All the suffering that originates is caused by feeling’: this is one contemplation. Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ vedanāpaccayāti, ayamekānupassanā. ‘With the utter cessation of feeling there is no origination of suffering’: this is the second contemplation. Vedanānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. When a mendicant meditates in this way they can expect enlightenment or non-return.” Evaṁ sammā …pe… Then the Teacher went on to say: athāparaṁ etadavoca satthā:

“Having known everything that is felt—“Sukhaṁ vā yadi vā dukkhaṁ, whether pleasure or pain, Adukkhamasukhaṁ saha; as well as what’s neutral, Ajjhattañca bahiddhā ca, both internally and externally—Yaṁ kiñci atthi veditaṁ.

as suffering, Etaṁ dukkhanti ñatvāna, deceptive, breaking apart; Mosadhammaṁ palokinaṁ; they see it vanish with every touch: Phussa phussa vayaṁ passaṁ, that’s how they understand it. Evaṁ tattha vijānati; With the ending of feelings, a mendicant Vedanānaṁ khayā bhikkhu, is hungerless, quenched.” Nicchāto parinibbutoti.

“‘Could there be another way?’ … ‘Siyā aññenapi …pe… And how could there be? kathañca siyā? ‘All the suffering that originates is caused by craving’: this is one contemplation. Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ taṇhāpaccayāti, ayamekānupassanā. ‘With the utter cessation of craving there is no origination of suffering’: this is the second contemplation. Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. When a mendicant meditates in this way they can expect enlightenment or non-return.” Evaṁ sammā …pe… Then the Teacher went on to say: athāparaṁ etadavoca satthā:

“Craving is a person’s partner “Taṇhādutiyo puriso, as they transmigrate on this long journey. Dīghamaddhāna saṁsaraṁ; They go from this state to another, Itthabhāvaññathābhāvaṁ, but don’t escape transmigration. Saṁsāraṁ nātivattati.

Knowing this danger, Etamādīnavaṁ ñatvā, that craving is the cause of suffering—Taṇhaṁ dukkhassa sambhavaṁ; rid of craving, free of grasping, Vītataṇho anādāno, a mendicant would wander mindful.” Sato bhikkhu paribbajeti.

“‘Could there be another way?’ … ‘Siyā aññenapi …pe… And how could there be? kathañca siyā? ‘All the suffering that originates is caused by grasping’: this is one contemplation. Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upādānapaccayāti, ayamekānupassanā. ‘With the utter cessation of grasping there is no origination of suffering’: this is the second contemplation. Upādānānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. When a mendicant meditates in this way they can expect enlightenment or non-return.” Evaṁ sammā …pe… Then the Teacher went on to say: athāparaṁ etadavoca satthā:

“Grasping is the cause of continued existence; “Upādānapaccayā bhavo, one who exists falls into suffering. Bhūto dukkhaṁ nigacchati; Death comes to those who are born—Jātassa maraṇaṁ hoti, this is the origination of suffering. Eso dukkhassa sambhavo.

That’s why with the end of grasping, Tasmā upādānakkhayā, the astute, understanding rightly, Sammadaññāya paṇḍitā; having directly known the end of rebirth, Jātikkhayaṁ abhiññāya, do not proceed to a future life.” Na gacchanti punabbhavanti.

“‘Could there be another way?’ … ‘Siyā aññenapi …pe… And how could there be? kathañca siyā? ‘All the suffering that originates is caused by instigating activity’: this is one contemplation. Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ ārambhapaccayāti, ayamekānupassanā. ‘With the utter cessation of instigation there is no origination of suffering’: this is the second contemplation. Ārambhānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. When a mendicant meditates in this way they can expect enlightenment or non-return.” Evaṁ sammā …pe… Then the Teacher went on to say: athāparaṁ etadavoca satthā:

“All the suffering that originates “Yaṁ kiñci dukkhaṁ sambhoti, is caused by instigating activity. Sabbaṁ ārambhapaccayā; With the cessation of instigation, Ārambhānaṁ nirodhena, there is no origination of suffering. Natthi dukkhassa sambhavo.

Knowing this danger, Etamādīnavaṁ ñatvā, that suffering is caused by instigating activity, Dukkhaṁ ārambhapaccayā; having given up all instigation, Sabbārambhaṁ paṭinissajja, one is freed with respects to instigation. Anārambhe vimuttino.

For the mendicant with peaceful mind, Ucchinnabhavataṇhassa, who has cut off craving for continued existence, Santacittassa bhikkhuno; transmigration through births is finished; Vikkhīṇo jātisaṁsāro, there’ll be no more future lives for them.” Natthi tassa punabbhavoti.

“‘Could there be another way?’ … ‘Siyā aññenapi …pe… And how could there be? kathañca siyā? ‘All the suffering that originates is caused by sustenance’: this is one contemplation. Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ āhārapaccayāti, ayamekānupassanā. ‘With the utter cessation of sustenance there is no origination of suffering’: this is the second contemplation. Āhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. When a mendicant meditates in this way they can expect enlightenment or non-return.” Evaṁ sammā …pe… Then the Teacher went on to say: athāparaṁ etadavoca satthā:

“All the suffering that originates “Yaṁ kiñci dukkhaṁ sambhoti, is caused by sustenance. Sabbaṁ āhārapaccayā; With the cessation of sustenance, Āhārānaṁ nirodhena, there is no origination of suffering. Natthi dukkhassa sambhavo.

Knowing this danger, Etamādīnavaṁ ñatvā, that suffering is caused by sustenance, Dukkhaṁ āhārapaccayā; completely understanding all sustenance, Sabbāhāraṁ pariññāya, one is independent of all sustenance. Sabbāhāramanissito.

Having rightly understood the state of health, Ārogyaṁ sammadaññāya, through the ending of defilements, Āsavānaṁ parikkhayā; using after reflection, firm in principle, Saṅkhāya sevī dhammaṭṭho, a knowledge master cannot be reckoned.” Saṅkhyaṁ nopeti vedagūti.

“‘Could there be another way?’ … ‘Siyā aññenapi …pe… And how could there be? kathañca siyā? ‘All the suffering that originates is caused by perturbation’: this is one contemplation. Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ iñjitapaccayāti, ayamekānupassanā. ‘With the utter cessation of perturbation there is no origination of suffering’: this is the second contemplation. Iñjitānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. When a mendicant meditates in this way they can expect enlightenment or non-return.” Evaṁ sammā …pe… Then the Teacher went on to say: athāparaṁ etadavoca satthā:

“All the suffering that originates “Yaṁ kiñci dukkhaṁ sambhoti, is caused by perturbation. Sabbaṁ iñjitapaccayā; With the cessation of perturbation, Iñjitānaṁ nirodhena, there is no origination of suffering. Natthi dukkhassa sambhavo.

Knowing this danger, Etamādīnavaṁ ñatvā, that suffering is caused by perturbation, Dukkhaṁ iñjitapaccayā; that’s why, having relinquished perturbation, Tasmā hi ejaṁ vossajja, and stopped making karmic choices, Saṅkhāre uparundhiya; imperturbable, free of grasping, Anejo anupādāno, a mendicant would wander mindful.” Sato bhikkhu paribbajeti.

“‘Could there be another way?’ … ‘Siyā aññenapi …pe… And how could there be? kathañca siyā? ‘For the dependent there is agitation’: this is the first contemplation. Nissitassa calitaṁ hotīti, ayamekānupassanā. ‘For the independent there’s no agitation’: this is the second contemplation. Anissito na calatīti, ayaṁ dutiyānupassanā. When a mendicant meditates in this way they can expect enlightenment or non-return.” Evaṁ sammā …pe… Then the Teacher went on to say: athāparaṁ etadavoca satthā:

“For the independent there’s no agitation. “Anissito na calati, The dependent, grasping, Nissito ca upādiyaṁ; goes from this state to another, Itthabhāvaññathābhāvaṁ, without escaping transmigration. Saṁsāraṁ nātivattati.

Knowing this danger, Etamādīnavaṁ ñatvā, the great fear in dependencies, Nissayesu mahabbhayaṁ; independent, free of grasping, Anissito anupādāno, a mendicant would wander mindful.” Sato bhikkhu paribbajeti.

“‘Could there be another way?’ … ‘Siyā aññenapi …pe… And how could there be? kathañca siyā? ‘Formless states are more peaceful than states of form’: this is the first contemplation. Rūpehi, bhikkhave, arūpā santatarāti, ayamekānupassanā. ‘Cessation is more peaceful than formless states’: this is the second contemplation. Arūpehi nirodho santataroti, ayaṁ dutiyānupassanā. When a mendicant meditates in this way they can expect enlightenment or non-return.” Evaṁ sammā …pe… Then the Teacher went on to say: athāparaṁ etadavoca satthā:

“There are beings in the realm of luminous form, “Ye ca rūpūpagā sattā, and others stuck in the formless. Ye ca arūpaṭṭhāyino; Not understanding cessation, Nirodhaṁ appajānantā, they return in future lives. Āgantāro punabbhavaṁ.

But the people who completely understand form, Ye ca rūpe pariññāya, not stuck in the formless, Arūpesu asaṇṭhitā; released in cessation—Nirodhe ye vimuccanti, they are conquerors of death.” Te janā maccuhāyinoti.

“‘Could there be another way?’ … ‘Siyā aññenapi …pe… And how could there be? kathañca siyā? ‘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 lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ saccanti upanijjhāyitaṁ tadamariyānaṁ etaṁ musāti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā. ‘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. Yaṁ, bhikkhave, sadevakassa …pe… sadevamanussāya idaṁ musāti upanijjhāyitaṁ, tadamariyānaṁ etaṁ saccanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā. When a mendicant meditates in this way they can expect enlightenment or non-return.” Evaṁ sammā …pe… Then the Teacher went on to say: athāparaṁ etadavoca satthā:

“See how the world with its gods “Anattani attamāniṁ, imagines not-self to be self; Passa lokaṁ sadevakaṁ; habituated to name and form, Niviṭṭhaṁ nāmarūpasmiṁ, imagining this is truth. Idaṁ saccanti maññati.

For whatever you imagine it is, Yena yena hi maññanti, it turns out to be something else. Tato taṁ hoti aññathā; And that is what is false in it, Tañhi tassa musā hoti, for the ephemeral is deceptive by nature. Mosadhammañhi ittaraṁ.

Extinguishment has an undeceptive nature, Amosadhammaṁ nibbānaṁ, the noble ones know it as truth. Tadariyā saccato vidū; Having comprehended the truth, Te ve saccābhisamayā, they are hungerless, quenched.” Nicchātā parinibbutāti.

“Suppose, mendicants, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ ‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; You should say, ‘There could.’ ‘siyā’tissu vacanīyā. And how could there be? Kathañca siyā? ‘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 lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ sukhanti upanijjhāyitaṁ, tadamariyānaṁ etaṁ dukkhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā. ‘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. Yaṁ, bhikkhave, sadevakassa …pe… sadevamanussāya idaṁ dukkhanti upanijjhāyitaṁ tadamariyānaṁ etaṁ sukhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā. When a mendicant meditates rightly contemplating a pair of teachings in this way—diligent, keen, and resolute—they can expect one of two results: Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—enlightenment in this very life, or if there’s something left over, non-return. diṭṭheva dhamme aññā, sati vā upādisese anāgāmitāti. That is what the Buddha said. Idamavoca bhagavā. Then the Holy One, the Teacher, went on to say: Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

“Sights, sounds, tastes, smells, “Rūpā saddā rasā gandhā, touches, and ideas, the lot of them—Phassā dhammā ca kevalā; they’re likable, desirable, and pleasurable Iṭṭhā kantā manāpā ca, as long as you can say that they exist. Yāvatatthīti vuccati.

For all the world with its gods, Sadevakassa lokassa, this is what they deem happiness. Ete vo sukhasammatā; And where they cease Yattha cete nirujjhanti, is deemed as suffering for them. Taṁ nesaṁ dukkhasammataṁ.

The noble ones have seen as happiness Sukhanti diṭṭhamariyehi, the ceasing of substantial reality. Sakkāyassuparodhanaṁ; This insight by those who see Paccanīkamidaṁ hoti, contradicts the whole world. Sabbalokena passataṁ.

What others say is happiness Yaṁ pare sukhato āhu, the noble ones say is suffering. Tadariyā āhu dukkhato; What others say is suffering Yaṁ pare dukkhato āhu, the noble ones know as happiness. Tadariyā sukhato vidū.

See, this teaching is hard to understand, Passa dhammaṁ durājānaṁ, it confuses the ignorant. Sampamūḷhetthaviddasu; There is darkness for the shrouded; Nivutānaṁ tamo hoti, blackness for those who don’t see. Andhakāro apassataṁ.

But the good are open; Satañca vivaṭaṁ hoti, like light for those who see. Āloko passatāmiva; Though close, they do not understand, Santike na vijānanti, those fools inexpert in the teaching. Magā dhammassa kovidā.

They’re mired in desire to be reborn, Bhavarāgaparetehi, flowing along the stream of lives, Bhavasotānusāribhi; mired in Māra’s dominion: Māradheyyānupannehi, this teaching isn’t easy for them to understand. Nāyaṁ dhammo susambudho.

Who, apart from the noble ones, Ko nu aññatra mariyehi, is qualified to understand this state? Padaṁ sambuddhumarahati; Having rightly understood this state, Yaṁ padaṁ sammadaññāya, the undefiled are fully extinguished.” Parinibbanti anāsavā”ti.

That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants approved what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. And while this discourse was being spoken, the minds of sixty mendicants were freed from defilements by not grasping. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.

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.