12.
The Discourse on the Contemplation of Dyads
Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Now at that time, on the uposatha day, the fifteenth, on the full moon night of the full moon, the Blessed One was seated in the open air surrounded by the Community of monks. Then the Blessed One, having surveyed the Community of monks who were silent, completely silent, addressed the monks -
"'What, monks, is the proximate cause for hearing those wholesome mental states that are noble, leading to liberation, leading to enlightenment - what is the proximate cause for hearing those wholesome mental states that are noble, leading to liberation, leading to enlightenment?' - if, monks, there were questioners, they should be told thus - 'Only for knowledge of the dyad of phenomena as they really are.' And what would you call the dyad?
(1) 'This is suffering, this is the origin of suffering' - this is the first observation. 'This is the cessation of suffering, this is the practice leading to the cessation of suffering' - this is the second observation. Thus, monks, for a monk who rightly observes the dyad, who dwells diligent, ardent, and resolute, one of two fruits is to be expected - final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning."
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, said further:
730.
And where suffering entirely ceases altogether;
And they do not know that path, leading to the peace of suffering.
731.
They are incapable of making an end, they indeed go to birth and ageing.
732.
And where suffering entirely ceases altogether;
And they understand that path, leading to the peace of suffering.
733.
They are capable of making an end, they do not go to birth and ageing."
(2) "'Could there be right observation of the dyad by another method also?' - if, monks, there were questioners; They should be told 'There could be.' And how could there be? 'Whatever suffering comes into being, all is with clinging as condition' - this is the first observation. 'But with the remainderless fading away and cessation of clinging there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher said further:
734.
He who indeed, not knowing, creates clinging, the fool goes to suffering again and again;
Therefore, one understanding should not create clinging, observing birth as the production of suffering."
(3) "'Could there be right observation of the dyad by another method also?' - if, monks, there were questioners; They should be told 'There could be.' And how could there be? 'Whatever suffering comes into being, all is with ignorance as condition' - this is the first observation. 'But with the remainderless fading away and cessation of ignorance there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher said further:
735.
The state here and the state elsewhere, that destination is due to ignorance alone.
736.
And those beings who have attained true knowledge, they do not go to rebirth."
(4) "Could there be by another method also? Etc. And how could there be? 'Whatever suffering comes into being, all is with activities as condition' - this is the first observation. 'But with the remainderless fading away and cessation of activities there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher said further:
737.
With the cessation of activities, there is no coming into being of suffering.
738.
Through the stilling of all activities, through the cessation of perceptions;
Thus comes the elimination of suffering, having known this according to truth.
739.
Having overcome the bondage of Māra, they do not go to rebirth."
(5) "Could there be by another method also? Etc. And how could there be? 'Whatever suffering comes into being, all is with consciousness as condition' - this is the first observation. 'But with the remainderless fading away and cessation of consciousness there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher said further:
740.
With the cessation of consciousness, there is no coming into being of suffering.
741.
Through the peace of consciousness, a monk is without hunger, attained final Nibbāna."
(6) "Could there be by another method also? Etc. And how could there be? 'Whatever suffering comes into being, all is with contact as condition' - this is the first observation. 'But with the remainderless fading away and cessation of contact there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher said further:
742.
For those who have entered upon the wrong path, the elimination of fetters is far away.
743.
They indeed, through the full realisation of contact, are without hunger, attained final Nibbāna."
(7) "Could there be by another method also? Etc. And how could there be? 'Whatever suffering comes into being, all is with feeling as condition' - this is the first observation. 'But with the remainderless fading away and cessation of feelings there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher said further:
744.
Internally and externally, whatever is felt.
745.
Touching again and again, seeing the fall, thus one cognises therein;
Through the elimination of feelings, a monk is without hunger, attained final Nibbāna."
(8) "Could there be by another method also? Etc. And how could there be? 'Whatever suffering comes into being, all is with craving as condition' - this is the first observation. 'But with the remainderless fading away and cessation of craving there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher said further:
746.
The state here and the state elsewhere, does not pass beyond the round of rebirths.
747.
Free from craving, without grasping, a mindful monk should wander forth."
(9) "Could there be by another method also? Etc. And how could there be? 'Whatever suffering comes into being, all is with clinging as condition' - this is the first observation. 'But with the remainderless fading away and cessation of clinging there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher said further:
748.
For one who is born there is death, this is the coming into being of suffering.
749.
Having directly known the elimination of birth, they do not go to rebirth."
(10) "Could there be by another method also? Etc. And how could there be? 'Whatever suffering comes into being, all is with effort as condition' - this is the first observation. 'But with the remainderless fading away and cessation of efforts there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher said further:
750.
With the cessation of efforts, there is no coming into being of suffering.
751.
Having given up all effort, liberated in non-effort.
752.
The cycle of birth and wandering is eliminated, there is no more rebirth for him."
(11) "Could there be by another method also? Etc. And how could there be? 'Whatever suffering comes into being, all is with nutriment as condition' - this is the first observation. 'But with the remainderless fading away and cessation of nutriments there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher said further:
753.
With the cessation of nutriments, there is no coming into being of suffering.
754.
Having fully understood all nutriment, not dependent on any nutriment.
755.
Having understood, one who practises, established in the Teaching, one who has attained the highest knowledge does not come to reckoning."
(12) "Could there be by another method also? Etc. And how could there be? 'Whatever suffering comes into being, all is with perturbation as condition' - this is the first observation. 'But with the remainderless fading away and cessation of perturbations there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher said further:
756.
With the cessation of perturbations, there is no coming into being of suffering.
757.
Therefore, having relinquished longing, having restrained activities;
Without longing, without clinging, a mindful monk should wander forth."
(13) "Could there be by another method also? Etc. And how could there be? 'For one who is dependent there is wavering' - this is the first observation. 'One who is independent does not waver' - this is the second observation. Thus rightly etc. Then the Teacher said further:
758.
The state here and the state elsewhere, does not pass beyond the round of rebirths.
759.
Independent, without clinging, a mindful monk should wander forth."
(14) "Could there be by another method also? Etc. And how could there be? Monks, the immaterial states are more peaceful than material states - this is the first observation. Cessation is more peaceful than the immaterial states - this is the second observation. Thus rightly etc. Then the Teacher said further:
760.
Not knowing cessation, they are ones who come to rebirth.
761.
Those who become liberated in cessation, those people are conquerors of death."
(15) "Could there be by another method also? Etc. And how could there be? Whatever, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, has been reflected upon as 'this is truth' - that for the noble ones has been well seen as it really is with right wisdom as 'this is false' - this is the first observation. Whatever, monks, in the world with its gods, etc. with its gods and humans, has been reflected upon as 'this is false' - that for the noble ones has been well seen as it really is with right wisdom as 'this is truth' - this is the second observation. Thus rightly etc. Then the Teacher said further:
762.
Settled in mentality-materiality, one imagines 'this is truth'.
763.
That indeed is false for him, for what is brief is subject to deception.
764.
They indeed, through the full realisation of truth, are without hunger, attained final Nibbāna."
(16) "'Could there be right observation of the dyad by another method also?' - if, monks, there were questioners; They should be told 'There could be.' And how could there be? Whatever, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, has been reflected upon as 'this is happiness' - that for the noble ones has been well seen as it really is with right wisdom as 'this is suffering' - this is the first observation. Whatever, monks, in the world with its gods, etc. with its gods and humans, has been reflected upon as 'this is suffering' - that for the noble ones has been well seen as it really is with right wisdom as 'this is happiness' - this is the second observation. Thus, monks, for a monk who rightly observes the dyad, who dwells diligent, ardent, and resolute, one of two fruits is to be expected - final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning. This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, said further:
765.
Desirable, lovely, and agreeable, as far as they exist, it is said.
766.
Where these cease, that is deemed suffering by them.
767.
This is contrary to what all the world sees.
768.
What others call suffering, the noble ones know as happiness.
769.
For those who are hindered there is darkness, blindness for those who do not see.
770.
Those near do not understand, unskilled in the path of the Teaching.
771.
By those who have entered Māra's realm, this Teaching is not easily understood.
772.
Which state, having perfectly understood, the taintless ones attain final Nibbāna."
This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said. And while this explanation was being spoken, the minds of sixty monks were liberated from the mental corruptions by non-clinging.
The Discourse on the Contemplation of Dyads is concluded as twelfth.