Contemplating Pairs · Translation: Bhikkhu Sujato, SuttaCentral
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“Tesaṁ phassaparetānaṁ, Bhavasotānusārinaṁ; Kummaggapaṭipannānaṁ, Ārā saṁyojanakkhayo.
“Those mired in contact, swept down the stream of lives, practicing the wrong way, are far from the ending of fetters.
Ye ca phassaṁ pariññāya, Aññāyupasame ratā; Te ve phassābhisamayā, Nicchātā parinibbutāti.
But those who completely understand contact, who, understanding, delight in peace; by comprehending contact they are hungerless, quenched.”
‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ vedanāpaccayāti, ayamekānupassanā. Vedanānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by feeling’: this is one contemplation. ‘When feeling has faded away and ceased with no residue left behind, there is no origination of suffering’: 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:
“Sukhaṁ vā yadi vā dukkhaṁ, Adukkhamasukhaṁ saha; Ajjhattañca bahiddhā ca, Yaṁ kiñci atthi veditaṁ.
“Whether it’s pleasant or painful, as well as what’s neutral, whatever there is that is felt internally and externally:
Etaṁ dukkhanti ñatvāna, Mosadhammaṁ palokinaṁ; Phussa phussa vayaṁ passaṁ, Evaṁ tattha vijānati; Vedanānaṁ khayā bhikkhu, Nicchāto parinibbutoti.
having known, ‘this is suffering, deceptive, breaking apart’, seeing feelings vanish with every contact, that’s how they understand them. With the ending of feelings, a mendicant is hungerless, quenched.”
‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ taṇhāpaccayāti, ayamekānupassanā. Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by craving’: this is one contemplation. ‘When craving has faded away and ceased with no residue left behind, there is no origination of suffering’: 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:
“Taṇhādutiyo puriso, Dīghamaddhāna saṁsaraṁ; Itthabhāvaññathābhāvaṁ, Saṁsāraṁ nātivattati.
“Craving is a person’s partner as they transmigrate on this long journey. They go from this state to another, but don’t escape transmigration.
Etamādīnavaṁ ñatvā, Taṇhaṁ dukkhassa sambhavaṁ; Vītataṇho anādāno, Sato bhikkhu paribbajeti.
Knowing this danger, that craving is the cause of suffering— rid of craving, free of grasping, a mendicant would wander mindful.”
‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upādānapaccayāti, ayamekānupassanā. Upādānānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by grasping’: this is one contemplation. ‘When grasping has faded away and ceased with no residue left behind, there is no origination of suffering’: 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:
“Upādānapaccayā bhavo, Bhūto dukkhaṁ nigacchati; Jātassa maraṇaṁ hoti, Eso dukkhassa sambhavo.
“Grasping is the cause of continued existence; one who exists falls into suffering. Death comes to those who are born— this is the origination of suffering.
Tasmā upādānakkhayā, Sammadaññāya paṇḍitā; Jātikkhayaṁ abhiññāya, Na gacchanti punabbhavanti.
That’s why with the end of grasping, the astute, understanding rightly, having directly known the end of rebirth, do not proceed to a future life.”
‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ ārambhapaccayāti, ayamekānupassanā. Ārambhānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by instigating activity’: this is one contemplation. ‘When instigation has faded away and ceased with no residue left behind, there is no origination of suffering’: 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:
“Yaṁ kiñci dukkhaṁ sambhoti, Sabbaṁ ārambhapaccayā; Ārambhānaṁ nirodhena, Natthi dukkhassa sambhavo.
“All the suffering that originates is caused by instigating activity. With the cessation of instigation, there is no origination of suffering.
Etamādīnavaṁ ñatvā, Dukkhaṁ ārambhapaccayā; Sabbārambhaṁ paṭinissajja, Anārambhe vimuttino.
Knowing this danger, that suffering is caused by instigating activity, having given up all instigation, one is freed with respects to instigation.
Ucchinnabhavataṇhassa, Santacittassa bhikkhuno; Vikkhīṇo jātisaṁsāro, Natthi tassa punabbhavoti.
For the mendicant with peaceful mind, who has cut off craving for continued existence, transmigration through births is finished; there’ll be no more future lives for them.”
‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ āhārapaccayāti, ayamekānupassanā. Āhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by sustenance’: this is one contemplation. ‘When sustenance has faded away and ceased with no residue left behind, there is no origination of suffering’: 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:
“Yaṁ kiñci dukkhaṁ sambhoti, Sabbaṁ āhārapaccayā; Āhārānaṁ nirodhena, Natthi dukkhassa sambhavo.
“All the suffering that originates is caused by sustenance. With the cessation of sustenance, there is no origination of suffering.
Etamādīnavaṁ ñatvā, Dukkhaṁ āhārapaccayā; Sabbāhāraṁ pariññāya, Sabbāhāramanissito.
Knowing this danger, that suffering is caused by sustenance, completely understanding all sustenance, one is independent of all sustenance.
Ārogyaṁ sammadaññāya, Āsavānaṁ parikkhayā; Saṅkhāya sevī dhammaṭṭho, Saṅkhyaṁ nopeti vedagūti.
Having rightly understood the state of health, through the ending of defilements, one who makes use after appraisal, firm in principle, a knowledge master cannot be reckoned.”
‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ iñjitapaccayāti, ayamekānupassanā. Iñjitānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by perturbation’: this is one contemplation. ‘When perturbation has faded away and ceased with no residue left behind, there is no origination of suffering’: 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:
“Yaṁ kiñci dukkhaṁ sambhoti, Sabbaṁ iñjitapaccayā; Iñjitānaṁ nirodhena, Natthi dukkhassa sambhavo.
“All the suffering that originates is caused by perturbation. With the cessation of perturbation, there is no origination of suffering.
Etamādīnavaṁ ñatvā, Dukkhaṁ iñjitapaccayā; Tasmā hi ejaṁ vossajja, Saṅkhāre uparundhiya; Anejo anupādāno, Sato bhikkhu paribbajeti.
Knowing this danger, that suffering is caused by perturbation, that’s why, having relinquished perturbation, and stopped making karmic choices, imperturbable, free of grasping, a mendicant would wander mindful.”
‘Siyā aññenapi …pe… kathañca siyā? Nissitassa calitaṁ hotīti, ayamekānupassanā. Anissito na calatīti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“‘Could there be another way?’ … And how could there be? ‘For the dependent there is quivering’: this is the first contemplation. ‘For the independent there’s no agitation’: 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:
“Anissito na calati, Nissito ca upādiyaṁ; Itthabhāvaññathābhāvaṁ, Saṁsāraṁ nātivattati.
“For the independent there’s no agitation. The dependent, grasping, goes from this state to another, without escaping transmigration.
Etamādīnavaṁ ñatvā, Nissayesu mahabbhayaṁ; Anissito anupādāno, Sato bhikkhu paribbajeti.
Knowing this danger, the great fear in dependencies, independent, free of grasping, a mendicant would wander mindful.”
‘Siyā aññenapi …pe… kathañca siyā? Rūpehi, bhikkhave, arūpā santatarāti, ayamekānupassanā. Arūpehi nirodho santataroti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:
“‘Could there be another way?’ … And how could there be? ‘Formless states are more peaceful than states of form’: this is the first contemplation. ‘Cessation is more peaceful than formless states’: 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:
“Ye ca rūpūpagā sattā, Ye ca arūpaṭṭhāyino; Nirodhaṁ appajānantā, Āgantāro punabbhavaṁ.
“There are beings in the realm of luminous form, and others stuck in the formless. Not understanding cessation, they return in future lives.
Ye ca rūpe pariññāya, Arūpesu asaṇṭhitā; Nirodhe ye vimuccanti, Te janā maccuhāyinoti.
But the people who completely understand form, not stuck in the formless, released in cessation— they are conquerors of death.”
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