12 Contemplation of Dyads
Thus have I heard.
On one occasion the Blessed One was dwelling in Sāvatthī in the Eastern Park in Migāramātā’s mansion.
Now on that occasion—the uposatha day of the fifteenth, the full-moon night—the Blessed One was seated in the open surrounded by the Sangha of bhikkhus.
[140]Then, having surveyed the completely silent Sangha of bhikkhus, he addressed them thus:
“Bhikkhus, if others ask you, ‘What is your aim in listening to those teachings that are wholesome, noble, emancipating, leading to enlightenment?’ you should answer them thus:
‘For the accurate knowledge of things arranged in dyads.’
And what would one call a dyad?
[1. The four noble truths]
“‘This is suffering, this is the origin of suffering’—this is one contemplation.
‘This is the cessation of suffering, this is the way leading to the cessation of suffering’—this is a second contemplation.
When a bhikkhu dwells thus correctly contemplating a dyad—heedful, ardent, and resolute—one of two fruits is to be expected of him:
either final knowledge in this very life or, if there is a residue remaining, the state of non-returning.”
This is what the Blessed One said.
Having said this, the Fortunate One, the Teacher, further said this:
“Those who do not understand suffering, or the origin of suffering;
who do not know where suffering completely ceases without remainder;
and who do not know the path that leads to the allaying of suffering: (1)
“they are destitute of liberation of mind and also of liberation by wisdom.
Incapable of making an end,
they fare on to birth and old age. (2)
“But those who understand suffering, and the origin of suffering;
[who know as well] where suffering completely ceases without remainder; [141]
and who understand the path that leads to the allaying of suffering: (3)
“they are possessed of mind’s liberation and also liberation by wisdom.
Capable of making an end, they fare no more to birth and old age. (4)
[2. Acquisition]
“If, bhikkhus, there are those who ask,
‘Could there be correct contemplation of dyads in some other way?’
you should answer them thus:
‘There could be.’
And how could there be?
‘Whatever suffering originates is all conditioned by acquisition’—
this is one contemplation.
‘With the remainderless fading away and cessation of acquisitions,
there is no origination of suffering’—
this is a second contemplation.
When a bhikkhu dwells thus . . .”
the Teacher further said this:
“Sufferings in their many forms in the world originate based on acquisition.
The ignorant dullard who creates acquisition
186 encounters suffering again and again.
Therefore, understanding, one should not create acquisition,
contemplating it as the genesis and origin of suffering. (5)
[3. Ignorance]
“If, bhikkhus, there are those who ask,
‘Could there be correct contemplation of dyads in some other way?’
you should answer them thus:
‘There could be.’
And how could there be?
‘Whatever suffering originates is all conditioned by ignorance’—this is one contemplation.
‘With the remainderless fading away and cessation of ignorance,
there is no origination of suffering’—this is a second contemplation.
When a bhikkhu dwells thus . . .”
the Teacher further said this: [142]
“Those who travel again and again in the saṃsāra of birth and death,
with its becoming thus, becoming otherwise:
that journey is due to ignorance. (6)
“It is because of ignorance, this great delusion,
that one has wandered on for so long.
But those beings who have gained clear knowledge do not come back to renewed existence.
187 (7)
[4. Volitional activities]
“If, bhikkhus, there are those who ask, ‘Could there be correct contemplation of dyads in some other way?’
you should answer them thus: ‘There could be.’ And how could there be?
‘Whatever suffering originates is all conditioned by volitional activities’—this is one contemplation.
‘With the remainderless fading away and cessation of volitional activities, there is no origination of suffering’—this is a second contemplation.
When a bhikkhu dwells thus . . .” the Teacher further said this:
“Whatever suffering originates is all conditioned by volitional activities.
With the cessation of volitional activities,
there is no origination of suffering. (8)
“When one has known this danger,
‘Suffering is conditioned by volitional activities,’
by the stilling of all volitional activities,
by the stopping of perceptions,
the destruction of suffering occurs when one has known this as it really is. (9)
“Seeing rightly, the masters of knowledge,
the wise ones, having correctly known this,
overcome the yoke of Māra and do not come back to renewed existence. (10) [143]