Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Suttanipata>>3.12 DVAYATANUPASSANASUTTA
Adapted From the Translation by V. Fausboll(1881)
All pain in the world arises from upadhi, avijja, samkhara vinnana, phassa, vedana, tanha, upadana, arambha, ahara, ingita, nissaya, rupa, mosadhamma, sukha.
3.12 DVAYATANUPASSANASUTTA[]
Translation[]
So it was heard by me:
At one time Bhagava(Lord Buddha) dwelt at Savatthi in Pubbarama, Migaramata's mansion. At that time Bhagava(Lord Buddha) on the Uposatha day, on the fifteenth, it being full moon, in the evening was sitting in the open air, surrounded by the assembly of Bhikkhus. Then Bhagava(Lord Buddha) surveying the silent assembly of Bhikkhus addressed them (as follows):
'Whichever Dhammas(truths) there are, O Bhikkhus, good, noble(ariya), liberating, leading to perfect enlightenment(awakening),--what is the use to you of listening to these good, noble(ariya), liberating Dhammas(truths), 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?" "
(A) (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(Monk) that considers the teaching 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 Anagamin (one that does not return).' This said Bhagava(Lord Buddha) , (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, (729)
2. 'They, deprived of the emancipation of thought and the emancipation of knowledge, are unable to put an end (to samsara, world cycle of rebirths), they will verily continue to undergo rebirth and decay. (730)
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, (731)
4. 'They, endowed with the emancipation of thought and the emancipation of knowledge, are able to put an end (to samsara), they will not undergo rebirth and decay. (732)
(B) '"Should there be a perfect consideration of the teaching 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(Monk) that considers the teaching 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 Bhagava(Lord Buddha) , (and) when Sugata(Buddha) 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. (733)
(C)'"Should there be a perfect consideration of the teaching 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 avijja (non-understanding)," this is one consideration, "but from the complete destruction of avijja, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu(Monk) that considers the teaching 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 Bhagava(Lord Buddha) , (and) when Sugata had said this, the Master further spoke:
6. 'Those who again and again go to samsara with rebirth and death, to existence in this way or in that way,--that is the state of avijja(non-understanding). (734)
7. 'For this avijja(non-understanding) is the great folly by which this (existence) has been traversed long, but those beings who resort to knowledge do not go to rebirth. (735)
(D)'"Should there be a perfect consideration of the teaching 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 samkharas (sins)," this is one consideration, "but from the complete destruction of the samkharas, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu(Monk) that considers the teaching 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 Bhagava(Lord Buddha) ; (and) when Sugata had said this, the Master further spoke:
8. 'Whatever pain arises is all in consequence of the samkharas, by the destruction of the samkharas there will be no origin of pain. (736)
9. 'Looking upon this pain that springs from the samkharas as misery, from the cessation of all the samkharas, and from the destruction of consciousness will arise the destruction of pain, having understood this exactly, (737)
10. 'The wise who have true views and are accomplished, having understood (all things) completely, and having conquered all association with Mara(deathlord), do not go to re-birth. (738)
(E) '"Should there be a perfect consideration of the teaching 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 vinnana (consciousness)," this is one consideration, "but from the complete destruction of vinnanana, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu(Monk) that considers the teaching 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 Bhagava(Lord Buddha) , (and) when Sugata had said this, the Master further spoke:
11. 'Whatever pain arises is all in consequence of vinnana, by the destruction of vinnana there is no origin of pain. (739)
12. 'Looking upon this pain that springs from vinnana as misery, from the cessation of vinnana a Bhikkhu(Monk) free from desire (will be) perfectly happy (parinibbuta). (740)
(F) '"Should there be a perfect consideration of the teaching 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(Monk) that considers the teaching 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 Bhagava(Lord Buddha) , (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. (741)
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. (742)
(G)'"Should there be a perfect consideration of the teaching 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 vedanas (sensations)," this is one consideration, "but from the complete destruction of the vedanas, through absence of passion, there no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu(Monk) that considers the teaching 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 Bhagava(Lord Buddha) , (and) when Sugata had said this, the Master further spoke:
15. 'Pleasure or pain, together with want of pleasure and want of pain, whatever is perceived internally and externally, (743)
16. 'Looking upon this as pain, having touched what is perishable and fragile, seeing the decay (of everything), the Bhikkhu(Monk) is disgusted, having from the perishing of the vedanas become free from desire, and perfectly happy. (744)
(H) '"Should there be a perfect consideration of the teaching 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 tanha (craving)," this is one consideration, "but from the complete destruction of tanha, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu(Monk) that considers the teaching 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 Bhagava(Lord Buddha) , (and) when Sugata had said this, the Master further spoke:
17. 'A man accompanied by tanha(craving), for a long time transmigrating into existence in this way or that way, does not overcome transmigration (samsara, rebirth cycle). (745)
18. 'Looking upon this as misery, this origin of the pain of tanha, let the Bhikkhu(Monk) free from tanha(craving), not seizing (upon anything), thoughtful, wander about. (746)
(I) '"Should there be a perfect consideration of the teaching 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 upadanas (the seizures)," this is one consideration, "but from the complete destruction of the upadanas, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu(Monk) that considers the teaching 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 Bhagava(Lord Buddha) , (and) when Sugata had said this, the Master further spoke:
19. 'The existence is in consequence of the upadanas; he who has come into existence goes to pain, he who has been born is to die, this is the origin of pain. (747)
20. 'Therefore from the destruction of the upadanas the wise with perfect knowledge, having seen (what causes) the destruction of rebirth, do not go to again re-generate. (748)
(J) '"Should there be a perfect consideration of the teaching 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 arambhas (exertions)," this is one consideration, "but from the complete destruction of the arambhas, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu(Monk) that considers the teaching 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 Bhagava(Lord Buddha) , (and) when Sugata had said this, the Master further spoke:
21. 'Whatever pain arises is all in consequence of the arambhas(sins,desires), by the destruction of the arambhas there is no origin of pain. (749)
22, 23. 'Looking upon this pain that springs from the arambhas as misery, having abandoned all the arambhas,rebirth and transmigration have been crossed over by the Bhikkhu(Monk) who is liberated in non-exertion, who has cut off the desire for existence, and whose mind is calm; there is for him no rebirth. (750, 751)
(K)'"Should there be a perfect consideration of the teaching 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 aharas (food?)," this is one consideration, "but from the complete destruction of the aharas, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu(Monk) that considers the teaching 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 Bhagava(Lord Buddha) , (and) when Sugata had said this, the Master further spoke:
24. 'Whatever pain arises is all in consequence of the aharas, by the destruction of the aharas there is no origin of pain. (752)
25. 'Looking upon this pain that springs from the aharas as misery, having seen the result of all aharas, not resorting to all aharas, (753)
26. 'Having seen that health is from the destruction of desire, he that serves discriminatingly and stands fast in the Dhamma cannot be reckoned as existing, being accomplished. (754)
(L)'"Should there be a perfect consideration of the teaching 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 ingitas (commotions)," this is one consideration, "but from the complete destruction of the ingitas, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu(Monk) that considers the teaching 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 Bhagava(Lord Buddha) , (and) when Sugata had said this, the Master further spoke:
27. 'Whatever pain arises is all in consequence of the ingitas, by the destruction of the ingitas there is no origin of pain. (755)
28. 'Looking upon this pain that springs from the ingitas as misery, and therefore having abandoned the ingitas and having stopped the samkharas(sins, karma, habits); let the Bhikkhu(Monk) free from desire and not seizing (upon anything), thoughtful, wander about. (756)
(M)'"Should there be a perfect consideration of the teaching 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(Monk) that considers the teaching 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 Bhagava(Lord Buddha) , (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 (cycle of rebirths). (757)
.
30. 'Looking upon this as misery (and seeing) great danger in things you depend upon, let a Bhikkhu(Monk) wander about independent, not seizing (upon anything), thoughtful. (758)
(N)'"Should there be a perfect consideration of the teaching 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 rupas (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(Monk) that considers the teaching 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 Bhagava(Lord Buddha) , (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 rebirth. (759)
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. (760)
(O) '"Should there be a perfect consideration of the teaching 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(angels), Mara(Devil), Brahma(Archangel), and amongst the Samanas(monks), Bramanas(priests), 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, Brahma, and amongst the Samanas(monks), Bramanas(priests), 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(Monk) that considers the teaching 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 Bhagava(Lord Buddha) , (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." (761)
34. 'Whichever way they think (it), it becomes otherwise, for it is false to him, and what is false is perishable. (?) (762)
35. 'What is not false, the Nibbana(nirvana,salvation,immortality), that the noble conceive as true, they verily from the comprehension of truth are free from desire (and) perfectly happy. (763)
(P) '"Should there be a perfect consideration of the teaching 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, Brahma, and amongst the Samanas, Bramanas, 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, Brahma, and amongst the Samanas, Brahmanas, 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 Bhikkhus, by the Bhikkhu(Monk) who considers the teaching 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 Anagamin (one who does not return).' This said Bhagava(Lord Buddha) , (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. (764)
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. (765)
38. 'By the noble the cessation of the existing body is regarded as happiness; this is the opposite of (what) the worldly (hold). (766)
39. 'What they(worldly) say is pleasure, that the noble(Aria, arahat, enlightened) say is pain, what they say is pain, that the noble(Aria) know as bliss(767)
See here is a dhamma difficult to understand, here the ignorant are confounded , they only see darkness. (768)
40. 'For those that are enveloped(worldly) there is gloom, for those that do not see there is darkness, and for the good it is manifest light, for those that see there is light; (even being) near, those that are ignorant of the magga(path) and the Dhamma, do not discern (anything). (769)
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 world of Mara(deathlord), this Dhamma is not perfectly understood. (770)
42. 'Who except the noble(Aria) deserve the well-awakened state of Arahat(fully enlightened)? Having perfectly conceived this state, those free from passion are completely extinguished(achieves nibbana, immortality).' (771)
This spoke Bhagava(Lord Buddha) . Glad those Bhikkhus rejoiced at the words of Bhagava(Lord Buddha) . While this explanation was being given, the minds of sixty Bhikkhus, not seizing (upon anything), were liberated.
Dvayatanupassanasutta is ended.
Mahavagga Ended.
Note : Numbering of verses corresponds to pali tipitaka at www.tipitaka.org
Pali-Roman[]
12. Dvayatānupassanāsuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti . Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi –
‘‘‘Ye te, bhikkhave, kusalā dhammā ariyā niyyānikā sambodhagāmino, tesaṃ vo, bhikkhave, kusalānaṃ dhammānaṃ ariyānaṃ niyyānikānaṃ sambodhagāmīnaṃ kā upanisā savanāyā’ti iti ce, bhikkhave, pucchitāro assu, te evamassu vacanīyā – ‘yāvadeva dvayatānaṃ dhammānaṃ yathābhūtaṃ ñāṇāyā’ti. Kiñca dvayataṃ vadetha?
(1) ‘‘Idaṃ dukkhaṃ, ayaṃ dukkhasamudayoti ayamekānupassanā. Ayaṃ dukkhanirodho, ayaṃ dukkhanirodhagāminī paṭipadāti, ayaṃ dutiyānupassanā. Evaṃ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti.
Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –
729.
‘‘Ye dukkhaṃ nappajānanti, atho dukkhassa sambhavaṃ;
Yattha ca sabbaso dukkhaṃ, asesaṃ uparujjhati;
Tañca maggaṃ na jānanti, dukkhūpasamagāminaṃ.
730.
‘‘Cetovimuttihīnā te, atho paññāvimuttiyā;
Abhabbā te antakiriyāya, te ve jātijarūpagā.
731.
‘‘Ye ca dukkhaṃ pajānanti, atho dukkhassa sambhavaṃ;
Yattha ca sabbaso dukkhaṃ, asesaṃ uparujjhati;
Tañca maggaṃ pajānanti, dukkhūpasamagāminaṃ.
732.
‘‘Cetovimuttisampannā, atho paññāvimuttiyā;
Bhabbā te antakiriyāya, na te jātijarūpagā’’ti.
(2) ‘‘‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ upadhipaccayāti, ayamekānupassanā. Upadhīnaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –
733.
‘‘Upadhinidānā pabhavanti dukkhā, ye keci lokasmimanekarūpā;
Yo ve avidvā upadhiṃ karoti, punappunaṃ dukkhamupeti mando;
Tasmā pajānaṃ upadhiṃ na kayirā, dukkhassa jātippabhavānupassī’’ti.
(3) ‘‘‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ avijjāpaccayāti, ayamekānupassanā. Avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –
734.
‘‘Jātimaraṇasaṃsāraṃ , ye vajanti punappunaṃ;
Itthabhāvaññathābhāvaṃ, avijjāyeva sā gati.
735.
‘‘Avijjā hāyaṃ mahāmoho, yenidaṃ saṃsitaṃ ciraṃ;
Vijjāgatā ca ye sattā, na te gacchanti [nāgacchanti (sī. pī.)] punabbhava’’nti.
(4) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ saṅkhārapaccayāti, ayamekānupassanā. Saṅkhārānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –
736.
‘‘Yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ saṅkhārapaccayā;
Saṅkhārānaṃ nirodhena, natthi dukkhassa sambhavo.
737.
‘‘Etamādīnavaṃ ñatvā, dukkhaṃ saṅkhārapaccayā;
Sabbasaṅkhārasamathā, saññānaṃ uparodhanā;
Evaṃ dukkhakkhayo hoti, etaṃ ñatvā yathātathaṃ.
738.
‘‘Sammaddasā vedaguno, sammadaññāya paṇḍitā;
Abhibhuyya mārasaṃyogaṃ, na gacchanti [nāgacchanti (sī. pī.)] punabbhava’’nti.
(5) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ viññāṇapaccayāti, ayamekānupassanā. Viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –
739.
‘‘Yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ viññāṇapaccayā;
Viññāṇassa nirodhena, natthi dukkhassa sambhavo.
740.
‘‘Etamādīnavaṃ ñatvā, dukkhaṃ viññāṇapaccayā;
Viññāṇūpasamā bhikkhu, nicchāto parinibbuto’’ti.
(6) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ phassapaccayāti, ayamekānupassanā. Phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –
741.
‘‘Tesaṃ phassaparetānaṃ, bhavasotānusārinaṃ;
Kummaggapaṭipannānaṃ, ārā saṃyojanakkhayo.
742.
‘‘Ye ca phassaṃ pariññāya, aññāyupasame [paññāya upasame (syā.)] ratā;
Te ve phassābhisamayā, nicchātā parinibbutā’’ti.
(7) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ vedanāpaccayāti, ayamekānupassanā. Vedanānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –
743.
‘‘Sukhaṃ vā yadi vā dukkhaṃ, adukkhamasukhaṃ saha;
Ajjhattañca bahiddhā ca, yaṃ kiñci atthi veditaṃ.
744.
‘‘Etaṃ dukkhanti ñatvāna, mosadhammaṃ palokinaṃ [palokitaṃ (sī.)];
Phussa phussa vayaṃ passaṃ, evaṃ tattha vijānati [virajjati (ka. sī.)];
Vedanānaṃ khayā bhikkhu, nicchāto parinibbuto’’ti.
(8) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ taṇhāpaccayāti, ayamekānupassanā. Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –
745.
‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;
Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.
746.
‘‘Etamādīnavaṃ ñatvā, taṇhaṃ [taṇhā (bahūsu) itivuttake 15 passitabbaṃ] dukkhassa sambhavaṃ;
Vītataṇho anādāno, sato bhikkhu paribbaje’’ti.
(9) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ upādānapaccayāti, ayamekānupassanā. Upādānānaṃ [upādānassa (syā. ka.)] tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –
747.
‘‘Upādānapaccayā bhavo, bhūto dukkhaṃ nigacchati;
Jātassa maraṇaṃ hoti, eso dukkhassa sambhavo.
748.
‘‘Tasmā upādānakkhayā, sammadaññāya paṇḍitā;
Jātikkhayaṃ abhiññāya, na gacchanti punabbhava’’nti.
(10) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ ārambhapaccayāti, ayamekānupassanā. Ārambhānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –
749.
‘‘Yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ ārambhapaccayā;
Ārambhānaṃ nirodhena, natthi dukkhassa sambhavo.
750.
‘‘Etamādīnavaṃ ñatvā, dukkhaṃ ārambhapaccayā;
Sabbārambhaṃ paṭinissajja, anārambhe vimuttino.
751.
‘‘Ucchinnabhavataṇhassa, santacittassa bhikkhuno;
Vikkhīṇo [vitiṇṇo (sī.)] jātisaṃsāro, natthi tassa punabbhavo’’ti.
(11) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ āhārapaccayāti, ayamekānupassanā. Āhārānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –
752.
‘‘Yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ āhārapaccayā;
Āhārānaṃ nirodhena, natthi dukkhassa sambhavo.
753.
‘‘Etamādīnavaṃ ñatvā, dukkhaṃ āhārapaccayā;
Sabbāhāraṃ pariññāya, sabbāhāramanissito.
754.
‘‘Ārogyaṃ sammadaññāya, āsavānaṃ parikkhayā;
Saṅkhāya sevī dhammaṭṭho, saṅkhyaṃ [saṅkhaṃ (sī. pī.)] nopeti vedagū’’ti.
(12) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ iñjitapaccayāti, ayamekānupassanā. Iñjitānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –
755.
‘‘Yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ iñjitapaccayā;
Iñjitānaṃ nirodhena, natthi dukkhassa sambhavo.
756.
‘‘Etamādīnavaṃ ñatvā, dukkhaṃ iñjitapaccayā;
Tasmā hi ejaṃ vossajja, saṅkhāre uparundhiya;
Anejo anupādāno, sato bhikkhu paribbaje’’ti.
(13) ‘‘Siyā aññenapi…pe… kathañca siyā? Nissitassa calitaṃ hotīti, ayamekānupassanā. Anissito na calatīti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –
757.
‘‘Anissito na calati, nissito ca upādiyaṃ;
Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.
758.
‘‘Etamādīnavaṃ ñatvā, nissayesu mahabbhayaṃ;
Anissito anupādāno, sato bhikkhu paribbaje’’ti.
(14) ‘‘Siyā aññenapi…pe… kathañca siyā? Rūpehi, bhikkhave, arūpā [āruppā (sī. pī.)] santatarāti, ayamekānupassanā. Arūpehi nirodho santataroti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –
759.
‘‘Ye ca rūpūpagā sattā, ye ca arūpaṭṭhāyino [āruppavāsino (sī. pī.)];
Nirodhaṃ appajānantā, āgantāro punabbhavaṃ.
760.
‘‘Ye ca rūpe pariññāya, arūpesu asaṇṭhitā [susaṇṭhitā (sī. syā. pī.)];
Nirodhe ye vimuccanti, te janā maccuhāyino’’ti.
(15) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṃ saccanti upanijjhāyitaṃ tadamariyānaṃ etaṃ musāti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayamekānupassanā. Yaṃ , bhikkhave, sadevakassa…pe… sadevamanussāya idaṃ musāti upanijjhāyitaṃ, tadamariyānaṃ etaṃ saccanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –
761.
‘‘Anattani attamāniṃ [attamānī (syā.), attamānaṃ (pī. ka.)], passa lokaṃ sadevakaṃ;
Niviṭṭhaṃ nāmarūpasmiṃ, idaṃ saccanti maññati.
762.
‘‘Yena yena hi maññanti, tato taṃ hoti aññathā;
Tañhi tassa musā hoti, mosadhammañhi ittaraṃ.
763.
‘‘Amosadhammaṃ nibbānaṃ, tadariyā saccato vidū;
Te ve saccābhisamayā, nicchātā parinibbutā’’ti.
(16) ‘‘‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṃ sukhanti upanijjhāyitaṃ, tadamariyānaṃ etaṃ dukkhanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayamekānupassanā . Yaṃ, bhikkhave, sadevakassa…pe… sadevamanussāya idaṃ dukkhanti upanijjhāyitaṃ tadamariyānaṃ etaṃ sukhanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayaṃ dutiyānupassanā. Evaṃ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitāti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –
764.
‘‘Rūpā saddā rasā gandhā, phassā dhammā ca kevalā;
Iṭṭhā kantā manāpā ca, yāvatatthīti vuccati.
765.
‘‘Sadevakassa lokassa, ete vo sukhasammatā;
Yattha cete nirujjhanti, taṃ nesaṃ dukkhasammataṃ.
766.
‘‘Sukhanti diṭṭhamariyehi, sakkāyassuparodhanaṃ;
Paccanīkamidaṃ hoti, sabbalokena passataṃ.
767.
‘‘Yaṃ pare sukhato āhu, tadariyā āhu dukkhato;
Yaṃ pare dukkhato āhu, tadariyā sukhato vidū.
768.
‘‘Passa dhammaṃ durājānaṃ, sampamūḷhetthaviddasu [sampamūḷhettha aviddasu (sī. pī.), sammūḷhettha aviddasu (?)];
Nivutānaṃ tamo hoti, andhakāro apassataṃ.
769.
‘‘Satañca vivaṭaṃ hoti, āloko passatāmiva;
Santike na vijānanti, maggā dhammassa kovidā.
770.
‘‘Bhavarāgaparetehi , bhavasotānusāribhi;
Māradheyyānupannehi, nāyaṃ dhammo susambudho.
771.
‘‘Ko nu aññatramariyehi, padaṃ sambuddhumarahati;
Yaṃ padaṃ sammadaññāya, parinibbanti anāsavā’’ti.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiṃ ca [imasmiṃ kho (sī.)] pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.
Dvayatānupassanāsuttaṃ dvādasamaṃ niṭṭhitaṃ.
Tassuddānaṃ –
Saccaṃ upadhi avijjā ca, saṅkhāre viññāṇapañcamaṃ;
Phassavedaniyā taṇhā, upādānārambhaāhārā;
Iñjitaṃ calitaṃ rūpaṃ, saccaṃ dukkhena soḷasāti.
Mahāvaggo tatiyo niṭṭhito.
Tassuddānaṃ –
Pabbajjā ca padhānañca, subhāsitañca sundari;
Māghasuttaṃ sabhiyo ca, selo sallañca vuccati.
Vāseṭṭho cāpi kokāli, nālako dvayatānupassanā;
Dvādasetāni suttāni, mahāvaggoti vuccatīti.
Pali-Devnagri[]
१२. द्वयतानुपस्सनासुत्तं
एवं मे सुतं – एकं समयं भगवा सावत्थियं विहरति पुब्बारामे मिगारमातुपासादे। तेन खो पन समयेन भगवा तदहुपोसथे पन्नरसे पुण्णाय पुण्णमाय रत्तिया भिक्खुसङ्घपरिवुतो अब्भोकासे निसिन्नो होति । अथ खो भगवा तुण्हीभूतं तुण्हीभूतं भिक्खुसङ्घं अनुविलोकेत्वा भिक्खू आमन्तेसि –
‘‘‘ये ते, भिक्खवे, कुसला धम्मा अरिया निय्यानिका सम्बोधगामिनो, तेसं वो, भिक्खवे, कुसलानं धम्मानं अरियानं निय्यानिकानं सम्बोधगामीनं का उपनिसा सवनाया’ति इति चे, भिक्खवे, पुच्छितारो अस्सु, ते एवमस्सु वचनीया – ‘यावदेव द्वयतानं धम्मानं यथाभूतं ञाणाया’ति। किञ्च द्वयतं वदेथ?
(१) ‘‘इदं दुक्खं, अयं दुक्खसमुदयोति अयमेकानुपस्सना। अयं दुक्खनिरोधो, अयं दुक्खनिरोधगामिनी पटिपदाति, अयं दुतियानुपस्सना। एवं सम्मा द्वयतानुपस्सिनो खो, भिक्खवे, भिक्खुनो अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो द्विन्नं फलानं अञ्ञतरं फलं पाटिकङ्खं – दिट्ठेव धम्मे अञ्ञा, सति वा उपादिसेसे अनागामिता’’ति।
इदमवोच भगवा। इदं वत्वान सुगतो अथापरं एतदवोच सत्था –
७२९.
‘‘ये दुक्खं नप्पजानन्ति, अथो दुक्खस्स सम्भवं।
यत्थ च सब्बसो दुक्खं, असेसं उपरुज्झति।
तञ्च मग्गं न जानन्ति, दुक्खूपसमगामिनं॥
७३०.
‘‘चेतोविमुत्तिहीना ते, अथो पञ्ञाविमुत्तिया।
अभब्बा ते अन्तकिरियाय, ते वे जातिजरूपगा॥
७३१.
‘‘ये च दुक्खं पजानन्ति, अथो दुक्खस्स सम्भवं।
यत्थ च सब्बसो दुक्खं, असेसं उपरुज्झति।
तञ्च मग्गं पजानन्ति, दुक्खूपसमगामिनं॥
७३२.
‘‘चेतोविमुत्तिसम्पन्ना, अथो पञ्ञाविमुत्तिया।
भब्बा ते अन्तकिरियाय, न ते जातिजरूपगा’’ति॥
(२) ‘‘‘सिया अञ्ञेनपि परियायेन सम्मा द्वयतानुपस्सना’ति, इति चे, भिक्खवे, पुच्छितारो अस्सु; ‘सिया’तिस्सु वचनीया। कथञ्च सिया? यं किञ्चि दुक्खं सम्भोति सब्बं उपधिपच्चयाति, अयमेकानुपस्सना। उपधीनं त्वेव असेसविरागनिरोधा नत्थि दुक्खस्स सम्भवोति, अयं दुतियानुपस्सना। एवं सम्मा…पे॰… अथापरं एतदवोच सत्था –
७३३.
‘‘उपधिनिदाना पभवन्ति दुक्खा, ये केचि लोकस्मिमनेकरूपा।
यो वे अविद्वा उपधिं करोति, पुनप्पुनं दुक्खमुपेति मन्दो।
तस्मा पजानं उपधिं न कयिरा, दुक्खस्स जातिप्पभवानुपस्सी’’ति॥
(३) ‘‘‘सिया अञ्ञेनपि परियायेन सम्मा द्वयतानुपस्सना’ति, इति चे, भिक्खवे, पुच्छितारो अस्सु; ‘सिया’तिस्सु वचनीया। कथञ्च सिया? यं किञ्चि दुक्खं सम्भोति सब्बं अविज्जापच्चयाति, अयमेकानुपस्सना। अविज्जाय त्वेव असेसविरागनिरोधा नत्थि दुक्खस्स सम्भवोति, अयं दुतियानुपस्सना। एवं सम्मा…पे॰… अथापरं एतदवोच सत्था –
७३४.
‘‘जातिमरणसंसारं , ये वजन्ति पुनप्पुनं।
इत्थभावञ्ञथाभावं, अविज्जायेव सा गति॥
७३५.
‘‘अविज्जा हायं महामोहो, येनिदं संसितं चिरं।
विज्जागता च ये सत्ता, न ते गच्छन्ति [नागच्छन्ति (सी॰ पी॰)] पुनब्भव’’न्ति॥
(४) ‘‘सिया अञ्ञेनपि…पे॰… कथञ्च सिया? यं किञ्चि दुक्खं सम्भोति सब्बं सङ्खारपच्चयाति, अयमेकानुपस्सना। सङ्खारानं त्वेव असेसविरागनिरोधा नत्थि दुक्खस्स सम्भवोति, अयं दुतियानुपस्सना। एवं सम्मा…पे॰… अथापरं एतदवोच सत्था –
७३६.
‘‘यं किञ्चि दुक्खं सम्भोति, सब्बं सङ्खारपच्चया।
सङ्खारानं निरोधेन, नत्थि दुक्खस्स सम्भवो॥
७३७.
‘‘एतमादीनवं ञत्वा, दुक्खं सङ्खारपच्चया।
सब्बसङ्खारसमथा, सञ्ञानं उपरोधना।
एवं दुक्खक्खयो होति, एतं ञत्वा यथातथं॥
७३८.
‘‘सम्मद्दसा वेदगुनो, सम्मदञ्ञाय पण्डिता।
अभिभुय्य मारसंयोगं, न गच्छन्ति [नागच्छन्ति (सी॰ पी॰)] पुनब्भव’’न्ति॥
(५) ‘‘सिया अञ्ञेनपि…पे॰… कथञ्च सिया? यं किञ्चि दुक्खं सम्भोति सब्बं विञ्ञाणपच्चयाति, अयमेकानुपस्सना। विञ्ञाणस्स त्वेव असेसविरागनिरोधा नत्थि दुक्खस्स सम्भवोति, अयं दुतियानुपस्सना। एवं सम्मा…पे॰… अथापरं एतदवोच सत्था –
७३९.
‘‘यं किञ्चि दुक्खं सम्भोति, सब्बं विञ्ञाणपच्चया।
विञ्ञाणस्स निरोधेन, नत्थि दुक्खस्स सम्भवो॥
७४०.
‘‘एतमादीनवं ञत्वा, दुक्खं विञ्ञाणपच्चया।
विञ्ञाणूपसमा भिक्खु, निच्छातो परिनिब्बुतो’’ति॥
(६) ‘‘सिया अञ्ञेनपि…पे॰… कथञ्च सिया? यं किञ्चि दुक्खं सम्भोति सब्बं फस्सपच्चयाति, अयमेकानुपस्सना। फस्सस्स त्वेव असेसविरागनिरोधा नत्थि दुक्खस्स सम्भवोति, अयं दुतियानुपस्सना। एवं सम्मा…पे॰… अथापरं एतदवोच सत्था –
७४१.
‘‘तेसं फस्सपरेतानं, भवसोतानुसारिनं।
कुम्मग्गपटिपन्नानं, आरा संयोजनक्खयो॥
७४२.
‘‘ये च फस्सं परिञ्ञाय, अञ्ञायुपसमे [पञ्ञाय उपसमे (स्या॰)] रता।
ते वे फस्साभिसमया, निच्छाता परिनिब्बुता’’ति॥
(७) ‘‘सिया अञ्ञेनपि…पे॰… कथञ्च सिया? यं किञ्चि दुक्खं सम्भोति सब्बं वेदनापच्चयाति, अयमेकानुपस्सना। वेदनानं त्वेव असेसविरागनिरोधा नत्थि दुक्खस्स सम्भवोति, अयं दुतियानुपस्सना। एवं सम्मा…पे॰… अथापरं एतदवोच सत्था –
७४३.
‘‘सुखं वा यदि वा दुक्खं, अदुक्खमसुखं सह।
अज्झत्तञ्च बहिद्धा च, यं किञ्चि अत्थि वेदितं॥
७४४.
‘‘एतं दुक्खन्ति ञत्वान, मोसधम्मं पलोकिनं [पलोकितं (सी॰)]।
फुस्स फुस्स वयं पस्सं, एवं तत्थ विजानति [विरज्जति (क॰ सी॰)]।
वेदनानं खया भिक्खु, निच्छातो परिनिब्बुतो’’ति॥
(८) ‘‘सिया अञ्ञेनपि…पे॰… कथञ्च सिया? यं किञ्चि दुक्खं सम्भोति सब्बं तण्हापच्चयाति, अयमेकानुपस्सना। तण्हाय त्वेव असेसविरागनिरोधा नत्थि दुक्खस्स सम्भवोति, अयं दुतियानुपस्सना। एवं सम्मा…पे॰… अथापरं एतदवोच सत्था –
७४५.
‘‘तण्हादुतियो पुरिसो, दीघमद्धान संसरं।
इत्थभावञ्ञथाभावं, संसारं नातिवत्तति॥
७४६.
‘‘एतमादीनवं ञत्वा, तण्हं [तण्हा (बहूसु) इतिवुत्तके १५ पस्सितब्बं] दुक्खस्स सम्भवं।
वीततण्हो अनादानो, सतो भिक्खु परिब्बजे’’ति॥
(९) ‘‘सिया अञ्ञेनपि…पे॰… कथञ्च सिया? यं किञ्चि दुक्खं सम्भोति सब्बं उपादानपच्चयाति, अयमेकानुपस्सना। उपादानानं [उपादानस्स (स्या॰ क॰)] त्वेव असेसविरागनिरोधा नत्थि दुक्खस्स सम्भवोति, अयं दुतियानुपस्सना। एवं सम्मा…पे॰… अथापरं एतदवोच सत्था –
७४७.
‘‘उपादानपच्चया भवो, भूतो दुक्खं निगच्छति।
जातस्स मरणं होति, एसो दुक्खस्स सम्भवो॥
७४८.
‘‘तस्मा उपादानक्खया, सम्मदञ्ञाय पण्डिता।
जातिक्खयं अभिञ्ञाय, न गच्छन्ति पुनब्भव’’न्ति॥
(१०) ‘‘सिया अञ्ञेनपि…पे॰… कथञ्च सिया? यं किञ्चि दुक्खं सम्भोति सब्बं आरम्भपच्चयाति, अयमेकानुपस्सना। आरम्भानं त्वेव असेसविरागनिरोधा नत्थि दुक्खस्स सम्भवोति, अयं दुतियानुपस्सना। एवं सम्मा…पे॰… अथापरं एतदवोच सत्था –
७४९.
‘‘यं किञ्चि दुक्खं सम्भोति, सब्बं आरम्भपच्चया।
आरम्भानं निरोधेन, नत्थि दुक्खस्स सम्भवो॥
७५०.
‘‘एतमादीनवं ञत्वा, दुक्खं आरम्भपच्चया।
सब्बारम्भं पटिनिस्सज्ज, अनारम्भे विमुत्तिनो॥
७५१.
‘‘उच्छिन्नभवतण्हस्स, सन्तचित्तस्स भिक्खुनो।
विक्खीणो [वितिण्णो (सी॰)] जातिसंसारो, नत्थि तस्स पुनब्भवो’’ति॥
(११) ‘‘सिया अञ्ञेनपि…पे॰… कथञ्च सिया? यं किञ्चि दुक्खं सम्भोति सब्बं आहारपच्चयाति, अयमेकानुपस्सना। आहारानं त्वेव असेसविरागनिरोधा नत्थि दुक्खस्स सम्भवोति, अयं दुतियानुपस्सना। एवं सम्मा…पे॰… अथापरं एतदवोच सत्था –
७५२.
‘‘यं किञ्चि दुक्खं सम्भोति, सब्बं आहारपच्चया।
आहारानं निरोधेन, नत्थि दुक्खस्स सम्भवो॥
७५३.
‘‘एतमादीनवं ञत्वा, दुक्खं आहारपच्चया।
सब्बाहारं परिञ्ञाय, सब्बाहारमनिस्सितो॥
७५४.
‘‘आरोग्यं सम्मदञ्ञाय, आसवानं परिक्खया।
सङ्खाय सेवी धम्मट्ठो, सङ्ख्यं [सङ्खं (सी॰ पी॰)] नोपेति वेदगू’’ति॥
(१२) ‘‘सिया अञ्ञेनपि…पे॰… कथञ्च सिया? यं किञ्चि दुक्खं सम्भोति सब्बं इञ्जितपच्चयाति, अयमेकानुपस्सना। इञ्जितानं त्वेव असेसविरागनिरोधा नत्थि दुक्खस्स सम्भवोति, अयं दुतियानुपस्सना। एवं सम्मा…पे॰… अथापरं एतदवोच सत्था –
७५५.
‘‘यं किञ्चि दुक्खं सम्भोति, सब्बं इञ्जितपच्चया।
इञ्जितानं निरोधेन, नत्थि दुक्खस्स सम्भवो॥
७५६.
‘‘एतमादीनवं ञत्वा, दुक्खं इञ्जितपच्चया।
तस्मा हि एजं वोस्सज्ज, सङ्खारे उपरुन्धिय।
अनेजो अनुपादानो, सतो भिक्खु परिब्बजे’’ति॥
(१३) ‘‘सिया अञ्ञेनपि…पे॰… कथञ्च सिया? निस्सितस्स चलितं होतीति, अयमेकानुपस्सना। अनिस्सितो न चलतीति, अयं दुतियानुपस्सना। एवं सम्मा…पे॰… अथापरं एतदवोच सत्था –
७५७.
‘‘अनिस्सितो न चलति, निस्सितो च उपादियं।
इत्थभावञ्ञथाभावं, संसारं नातिवत्तति॥
७५८.
‘‘एतमादीनवं ञत्वा, निस्सयेसु महब्भयं।
अनिस्सितो अनुपादानो, सतो भिक्खु परिब्बजे’’ति॥
(१४) ‘‘सिया अञ्ञेनपि…पे॰… कथञ्च सिया? रूपेहि, भिक्खवे, अरूपा [आरुप्पा (सी॰ पी॰)] सन्ततराति, अयमेकानुपस्सना। अरूपेहि निरोधो सन्ततरोति, अयं दुतियानुपस्सना। एवं सम्मा…पे॰… अथापरं एतदवोच सत्था –
७५९.
‘‘ये च रूपूपगा सत्ता, ये च अरूपट्ठायिनो [आरुप्पवासिनो (सी॰ पी॰)]।
निरोधं अप्पजानन्ता, आगन्तारो पुनब्भवं॥
७६०.
‘‘ये च रूपे परिञ्ञाय, अरूपेसु असण्ठिता [सुसण्ठिता (सी॰ स्या॰ पी॰)]।
निरोधे ये विमुच्चन्ति, ते जना मच्चुहायिनो’’ति॥
(१५) ‘‘सिया अञ्ञेनपि…पे॰… कथञ्च सिया? यं, भिक्खवे, सदेवकस्स लोकस्स समारकस्स सब्रह्मकस्स सस्समणब्राह्मणिया पजाय सदेवमनुस्साय इदं सच्चन्ति उपनिज्झायितं तदमरियानं एतं मुसाति यथाभूतं सम्मप्पञ्ञाय सुदिट्ठं, अयमेकानुपस्सना। यं , भिक्खवे, सदेवकस्स…पे॰… सदेवमनुस्साय इदं मुसाति उपनिज्झायितं, तदमरियानं एतं सच्चन्ति यथाभूतं सम्मप्पञ्ञाय सुदिट्ठं, अयं दुतियानुपस्सना। एवं सम्मा…पे॰… अथापरं एतदवोच सत्था –
७६१.
‘‘अनत्तनि अत्तमानिं [अत्तमानी (स्या॰), अत्तमानं (पी॰ क॰)], पस्स लोकं सदेवकं।
निविट्ठं नामरूपस्मिं, इदं सच्चन्ति मञ्ञति॥
७६२.
‘‘येन येन हि मञ्ञन्ति, ततो तं होति अञ्ञथा।
तञ्हि तस्स मुसा होति, मोसधम्मञ्हि इत्तरं॥
७६३.
‘‘अमोसधम्मं निब्बानं, तदरिया सच्चतो विदू।
ते वे सच्चाभिसमया, निच्छाता परिनिब्बुता’’ति॥
(१६) ‘‘‘सिया अञ्ञेनपि परियायेन सम्मा द्वयतानुपस्सना’ति, इति चे, भिक्खवे, पुच्छितारो अस्सु; ‘सिया’तिस्सु वचनीया। कथञ्च सिया? यं, भिक्खवे, सदेवकस्स लोकस्स समारकस्स सब्रह्मकस्स सस्समणब्राह्मणिया पजाय सदेवमनुस्साय इदं सुखन्ति उपनिज्झायितं, तदमरियानं एतं दुक्खन्ति यथाभूतं सम्मप्पञ्ञाय सुदिट्ठं, अयमेकानुपस्सना । यं, भिक्खवे, सदेवकस्स…पे॰… सदेवमनुस्साय इदं दुक्खन्ति उपनिज्झायितं तदमरियानं एतं सुखन्ति यथाभूतं सम्मप्पञ्ञाय सुदिट्ठं, अयं दुतियानुपस्सना। एवं सम्मा द्वयतानुपस्सिनो खो, भिक्खवे, भिक्खुनो अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो द्विन्नं फलानं अञ्ञतरं फलं पाटिकङ्खं – दिट्ठेव धम्मे अञ्ञा, सति वा उपादिसेसे अनागामिताति। इदमवोच भगवा। इदं वत्वान सुगतो अथापरं एतदवोच सत्था –
७६४.
‘‘रूपा सद्दा रसा गन्धा, फस्सा धम्मा च केवला।
इट्ठा कन्ता मनापा च, यावतत्थीति वुच्चति॥
७६५.
‘‘सदेवकस्स लोकस्स, एते वो सुखसम्मता।
यत्थ चेते निरुज्झन्ति, तं नेसं दुक्खसम्मतं॥
७६६.
‘‘सुखन्ति दिट्ठमरियेहि, सक्कायस्सुपरोधनं।
पच्चनीकमिदं होति, सब्बलोकेन पस्सतं॥
७६७.
‘‘यं परे सुखतो आहु, तदरिया आहु दुक्खतो।
यं परे दुक्खतो आहु, तदरिया सुखतो विदू॥
७६८.
‘‘पस्स धम्मं दुराजानं, सम्पमूळ्हेत्थविद्दसु [सम्पमूळ्हेत्थ अविद्दसु (सी॰ पी॰), सम्मूळ्हेत्थ अविद्दसु (?)]।
निवुतानं तमो होति, अन्धकारो अपस्सतं॥
७६९.
‘‘सतञ्च विवटं होति, आलोको पस्सतामिव।
सन्तिके न विजानन्ति, मग्गा धम्मस्स कोविदा॥
७७०.
‘‘भवरागपरेतेहि , भवसोतानुसारिभि।
मारधेय्यानुपन्नेहि, नायं धम्मो सुसम्बुधो॥
७७१.
‘‘को नु अञ्ञत्रमरियेहि, पदं सम्बुद्धुमरहति।
यं पदं सम्मदञ्ञाय, परिनिब्बन्ति अनासवा’’ति॥
इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति। इमस्मिं च [इमस्मिं खो (सी॰)] पन वेय्याकरणस्मिं भञ्ञमाने सट्ठिमत्तानं भिक्खूनं अनुपादाय आसवेहि चित्तानि विमुच्चिंसूति।
द्वयतानुपस्सनासुत्तं द्वादसमं निट्ठितं।
तस्सुद्दानं –
सच्चं उपधि अविज्जा च, सङ्खारे विञ्ञाणपञ्चमं।
फस्सवेदनिया तण्हा, उपादानारम्भआहारा।
इञ्जितं चलितं रूपं, सच्चं दुक्खेन सोळसाति॥
महावग्गो ततियो निट्ठितो।
तस्सुद्दानं –
पब्बज्जा च पधानञ्च, सुभासितञ्च सुन्दरि।
माघसुत्तं सभियो च, सेलो सल्लञ्च वुच्चति॥
वासेट्ठो चापि कोकालि, नालको द्वयतानुपस्सना।
द्वादसेतानि सुत्तानि, महावग्गोति वुच्चतीति॥