Contemplating Pairs · Translation: Bhikkhu Sujato, SuttaCentral
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⚠ Glossing did not finish. The original text is shown below.
‘Siyā aññenapi …pe… kathañca siyā? Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ saccanti upanijjhāyitaṁ tadamariyānaṁ etaṁ musāti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā. Yaṁ, bhikkhave, sadevakassa …pe… sadevamanussāya idaṁ musāti upanijjhāyitaṁ, tadamariyānaṁ etaṁ saccanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“‘Could there be another way?’ … And how could there be? ‘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. ‘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. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:
“Anattani attamāniṁ, Passa lokaṁ sadevakaṁ; Niviṭṭhaṁ nāmarūpasmiṁ, Idaṁ saccanti maññati.
“See how the world with its gods imagines not-self to be self; habituated to name and form, imagining this is truth.
Yena yena hi maññanti, Tato taṁ hoti aññathā; Tañhi tassa musā hoti, Mosadhammañhi ittaraṁ.
For however they imagine it, it turns out to be something else. And that is what is false in it, for the ephemeral is deceptive by nature.
Amosadhammaṁ nibbānaṁ, Tadariyā saccato vidū; Te ve saccābhisamayā, Nicchātā parinibbutāti.
Extinguishment has an undeceptive nature, the noble ones know it as truth. Having comprehended the truth, they are hungerless, quenched.”
‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ sukhanti upanijjhāyitaṁ, tadamariyānaṁ etaṁ dukkhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā. Yaṁ, bhikkhave, sadevakassa …pe… sadevamanussāya idaṁ dukkhanti upanijjhāyitaṁ tadamariyānaṁ etaṁ sukhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā. Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitāti. Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ You should say, ‘There could.’ And how could there be? ‘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. ‘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. When a mendicant meditates rightly contemplating a pair of teachings in this way—diligent, keen, and resolute—they can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
“Rūpā saddā rasā gandhā, Phassā dhammā ca kevalā; Iṭṭhā kantā manāpā ca, Yāvatatthīti vuccati.
“Sights, sounds, tastes, smells, touches, and ideas, the lot of them— they’re likable, desirable, and pleasurable as long as you can say that they exist.
Sadevakassa lokassa, Ete vo sukhasammatā; Yattha cete nirujjhanti, Taṁ nesaṁ dukkhasammataṁ.
For all the world with its gods, this is what they deem happiness. And where they cease is deemed as suffering for them.
Sukhanti diṭṭhamariyehi, Sakkāyassuparodhanaṁ; Paccanīkamidaṁ hoti, Sabbalokena passataṁ.
The noble ones have seen as happiness the ceasing of substantial reality. This insight by those who see contradicts the whole world.
Yaṁ pare sukhato āhu, Tadariyā āhu dukkhato; Yaṁ pare dukkhato āhu, Tadariyā sukhato vidū.
What others say is happiness the noble ones say is suffering. What others say is suffering the noble ones know as happiness.
Passa dhammaṁ durājānaṁ, Sampamūḷhetthaviddasu; Nivutānaṁ tamo hoti, Andhakāro apassataṁ.
See, this teaching is hard to understand, it confuses the ignorant. There is darkness for the shrouded; blackness for those who don’t see.
Satañca vivaṭaṁ hoti, Āloko passatāmiva; Santike na vijānanti, Magā dhammassa kovidā.
But the good are open; like light for those who see. Though close, they do not understand, those fools inexpert in the teaching.
Bhavarāgaparetehi, Bhavasotānusāribhi; Māradheyyānupannehi, Nāyaṁ dhammo susambudho.
They’re mired in desire for continued existence, flowing along the stream of lives, mired in Māra’s dominion: this teaching isn’t easy for them to understand.
Ko nu aññatra mariyehi, Padaṁ sambuddhumarahati; Yaṁ padaṁ sammadaññāya, Parinibbanti anāsavā”ti.
Who, apart from the noble ones, is qualified to understand this state? Having rightly understood this state, the undefiled are fully extinguished.”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti. Dvayatānupassanāsuttaṁ dvādasamaṁ.
That is what the Buddha said. Satisfied, the monks approved what the Buddha said. And while this discourse was being spoken, the minds of sixty monks were freed from defilements by not grasping.
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.
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