User Tools

Site Tools


Translations of this page?:
en:tipitaka:sut:kn:snp:snp.3.12.than

Preperation of htmls into ATI.eu currently in progress. Please visit the corresponding page at ZzE. If inspired to get involved in this merits here, one may feel invited to join best here: [ATI.eu] ATI/ZzE Content-style

Dvayatanupassana Sutta

<docinfo_head>

Title: Dvayatanupassana Sutta: The Contemplation of Dualities

Summary: url=index.html#snp.3.12.than Not all dualities are misleading. This sutta teaches ways to contemplate the duality of the origination and cessation of stress and suffering so as to reach Awakening. [TB.

Sn 3.12

PTS: Sn 724-765

					</div>

Dvayatanupassana Sutta: The Contemplation of Dualities

translated from the Pali by

Thanissaro Bhikkhu

Alternate translations: Ireland (excerpt) | Olendzki (excerpt)

<docinfo_head_end>

<p>I have heard that on one occasion the Blessed One was staying near Savatthi in the Eastern Monastery, the palace of Migara's mother. Now on that occasion — the Uposatha day of the fifteenth, the full-moon night — the Blessed One was sitting in the open air surrounded by the community of monks. Surveying the silent community of monks, he addressed them: “Monks, if there are any who ask, 'Your listening to teachings that are skillful, noble, leading onward, going to self-awakening is a prerequisite for what?' they should be told, 'For the sake of knowing qualities of dualities as they actually are.' 'What duality are you speaking about?' 'This is stress. This is the origination of stress': this is one contemplation. 'This is the cessation of stress. This is the path of practice leading to the cessation of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.”

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:</p>

Those who don't discern stress, what brings stress into play, & where it totally stops,

without trace;

who don't know the path, the way to the stilling of stress:

lowly

in their awareness-release & discernment-release,

incapable

of making an end,

they're headed
to birth & aging.

But those who discern stress, what brings stress into play, & where it totally stops,

without trace;

who discern the path, the way to the stilling of stress:

consummate

in their awareness-release & discernment-release,

capable

of making an end,

they aren't headed
   to birth & aging.

<p>“Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from acquisition as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very acquisition, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.”

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:</p>

The manifold stresses that come into play in the world, come from acquisition as their cause. Anyone not knowing [this] creates acquisition. The fool, he comes to stress

again & again.

Therefore, discerning [this], you shouldn't create acquisition as you contemplate birth as what brings stress

into play.

<p>“Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from ignorance as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very ignorance, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.”

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:</p>

Those who journey the wandering-on through birth & death, again & again,

in this state here
or anywhere else,

that destination is simply through ignorance. This ignorance is a great delusion whereby they have wandered-on a long, long time. While beings immersed in clear knowing don't go to further becoming.

<p>“Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from fabrication as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very fabrication, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.”

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:</p>

Any stress that comes into play is all from fabrication

as a requisite
condition.

With the cessation of fabrication,

there is no stress
coming into play.

Knowing this drawback — that stress comes from fabrication

as a requisite
condition —

with the tranquilizing of all fabrication, with the stopping of perception:

that's how there is
the ending of stress.

Knowing this as it actually is, an attainer-of-wisdom

sees rightly.
Seeing rightly,
the wise —

overcoming the fetter of Mara

go to no further becoming.

<p>“Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from consciousness as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very consciousness, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.”

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:</p>

Any stress that comes into play is all from consciousness

as a requisite
condition.

With the cessation of consciousness,

there is no stress
coming into play.

Knowing this drawback — that stress comes from consciousness

as a requisite
condition —

with the stilling of consciousness, the monk

free from hunger
is totally unbound.

<p>“Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from contact as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very contact, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.”

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:</p>

For those overcome by contact, flowing along in the stream of becoming, following a miserable path,

the ending of fetters
is far away.

While those who comprehend contact, delighting in stilling through discernment,

they, by breaking through contact,
free from hunger,
are totally unbound.

<p>“Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from feeling as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very feeling, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.”

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:</p>

Knowing that whatever is felt — pleasure, pain, neither pleasure nor pain, within or without — is stressful, deceptive, dissolving, seeing its passing away at each contact,

       each
       contact,

he knows it right there:

with just the ending of feeling,
there is no stress
coming into play.

<p>“Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from craving as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very craving, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.”

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:</p>

With craving his companion, a man wanders on a long, long time. Neither in this state here nor anywhere else does he go beyond

the wandering- on.

Knowing this drawback — that craving brings stress into play — free from craving, devoid of clinging, mindful, the monk lives the wandering life.

<p>“Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from clinging as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very clinging, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.”

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:</p>

From clinging as a requisite condition

comes becoming.

One who has come into being

goes
to stress.
There is death

for one who is born. This is the coming into play

of stress.

Thus, with the ending of clinging, the wise

seeing rightly,
directly knowing
the ending of birth,

go to no further becoming.

<p>“Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from disturbance as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very disturbance, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.”

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:</p>

Any stress that comes into play is all from disturbance

as a requisite
condition.

With the cessation of disturbance,

there is no stress
coming into play.

Knowing this drawback — that stress comes from disturbance

as a requisite
condition —

with the relinquishing of all disturbance, a monk released in non-disturbance, his craving for becoming crushed, his mind at peace, his wandering-on in birth totally ended:

he has no further becoming.

<p>“Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from nutriment as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very nutriment, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.”

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:</p>

Any stress that comes into play is all from nutriment

as a requisite
condition.

With the cessation of nutriment,

there is no stress
coming into play.

Knowing this drawback — that stress comes from nutriment

as a requisite
condition —

comprehending all nutriment, independent of all nutriment, rightly seeing freedom from disease through the total ending of fermentations,

judiciously associating,
a judge,

he, an attainer-of-wisdom, goes beyond judgment,

beyond classification.

<p>“Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from what is perturbed as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of what is perturbed, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.”

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:</p>

Any stress that comes into play is all from what is perturbed

as a requisite
condition.

With the cessation of what is perturbed,

there is no stress
coming into play.

Knowing this drawback — that stress comes from what is perturbed

as a requisite
condition —

the monk thus renouncing perturbance, putting a stop to fabrications, free from perturbance, free

from clinging,

mindful he lives the wandering life.

<p>“Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'For one who is dependent, there is wavering': this is one contemplation. 'One who is independent doesn't waver': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.”

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:</p>

One who's independent doesn't

waver.

One who's dependent, clinging

to this state here
or anywhere else,

doesn't go beyond

the wandering-on.

Knowing this drawback —

the great danger in
dependencies —

in- dependent, free from clinging,

mindful the monk
lives the wandering life.

<p>“Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Formless phenomena are more peaceful than forms': this is one contemplation. 'Cessation is more peaceful than formless phenomena': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.”

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:</p>

Those beings headed to forms, and those standing in the formless, with no knowledge of cessation, return to further becoming.

But, comprehending form, not taking a stance in formless things, those released in cessation are people who've left death behind.

<p>“Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever is considered as “This is true” by the world with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it actually is with right discernment by the noble ones as “This is false”': this is one contemplation. 'Whatever is considered as “This is false” by the world with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it actually is with right discernment by the noble ones as “This is true”': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.”

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:</p>

See the world, together with its devas, conceiving not-self to be self. Entrenched in name & form, they conceive that 'This is true.' In whatever terms they conceive it it turns into something other than that,

and that's what's false about it:
changing,

it's deceptive by nature. Undeceptive by nature is Unbinding: that the noble ones know

       as true.

They, through breaking through

       to the truth,

free from hunger, are totally unbound.

<p>“Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever is considered as “This is bliss” by the world with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it actually is with right discernment by the noble ones as “This is stressful”': this is one contemplation. 'Whatever is considered as “This is stressful” by the world with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it actually is with right discernment by the noble ones as “This is bliss”': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.”

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:</p>

All sights, sounds, smells, tastes, tactile sensations, & ideas that are welcome,

       appealing,
       agreeable —

as long as they're said

to exist,

are supposed by the world together with its devas

       to be bliss.
   But when they cease,
   they're supposed by them
       to be stress.

The stopping of self-identity is viewed by the noble ones

   as bliss.

This is contrary to what's seen by the world as a whole.

What others say is blissful, the noble ones say is stress. What others say is stressful, the noble know as bliss. See the Dhamma, hard to understand!

Here those who don't know
are confused.

For those who are veiled,

it's   darkness,
           blindness
for those who don't see.

But for the good it is blatant, like light for those who see. Though in their very presence, they don't understand it — dumb animals, unadept in the Dhamma. It's not easy for those overcome

by passion for becoming,

flowing along

in the stream of becoming,

falling under Mara's sway,

to wake up
to this Dhamma.

Who, apart from the noble, is worthy to wake up to this state? —

the state that,
through rightly knowing it,
they're free from fermentation,
       totally
               unbound.

<p>That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. And while this explanation was being given, the minds of 60 monks, through lack of clinging, were fully released from fermentation.</p>

<p>See also: DN 15; Iti 16; Iti 51; Iti 73; Iti 103</p>

<!– footer.inc.php –>

<!– #content –>

<a class='menu_l' href=“./snp.3.11.than_en.html” title=“go back to Sn 3.11”><img src=“./../../../img/left.png” alt='[previous page]'/></a><a class='menu_r' href=“./snp.4.01.than_en.html” title=“go to Sn 4.01”><img src=“./../../../img/right.png” alt='[next page]'/></a>

<div id="F_colophon">

top

<b>Provenance:</b>

	<div id="F_sourceCopy">The source of this work is the gift within Access to Insight "Offline Edition 2012.09.10.14", last replication 12. March 2013, generously given by John Bullitt and mentioned as: ©2000 Thanissaro Bhikkhu.</div>
	<div id="F_sourceEdition"></div>
	<div id="F_sourceTitle">Transcribed from a file provided by the translator.</div>
	<div id="F_atiCopy">This Zugang zur Einsicht edition is <img width="8" src="./../../../img/d2.png" alt="[dana/©]" class='cd'/>2013 (ATI 2000-2012).</div>
	<div id="F_zzeCopy">Translations, rebublishing, editing and additions are in the sphere of responsibility of <em>Zugang zur Einsicht</em>.</div>
</div>
<div id="F_termsOfUse"><b>Scope of this Dhamma-Gift:</b> You are invited to not only use this Dhamma-Gift here for yourself but also to share it, and your merits with it, again as a Dhamma gift and to copy, reformat, reprint, republish and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available <em>free of charge</em>; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this "Scope of this Dhamma-Gift" in any copies or derivatives of this work. Anything beyond this is not given here.		For additional information about this license, see the [[en:faq#copyright|FAQ]].
</div>
<div id="F_citation"><b>How to cite this document</b> (one suggested style): "Dvayatanupassana Sutta: The Contemplation of Dualities" (Sn 3.12), translated from the Pali by  Thanissaro Bhikkhu. <i>Access to Insight</i>, 29 August 2012, [[http://www.accesstoinsight.org/tipitaka/kn/snp/snp.3.12.than.html|http://www.accesstoinsight.org/tipitaka/kn/snp/snp.3.12.than.html]] . Retrieved on 10 September 2012 (Offline Edition 2012.09.10.14), republished by <i>Zugang zur Einsicht</i> on &nbsp;

http://www.zugangzureinsicht.org/html/tipitaka/kn/snp/snp.3.12.than_en.html retreived on: <script type=“text/javascript”>var d=new Date();document.write(d);</script><noscript>Your browser does not support JavaScript or the script for the file Name and date of the retrieving was blocked! Please enter the whole URL on http://zugangzureinsicht.org and add the date when reciting texts of this page.</noscript>

	<div id="F_alt-formats"><span style='font-weight:bold'></span></div>
</div> <!--  #colophon -->
</div><a id="more" href="#more" class="onclick" onclick="showHide(this);" title="Click here to get the whole infomation of this field and also to hide it again."><img src="./../../../img/more.png" alt="[show more]" />  [More]</a>

—- dataentry Met(t)a-Data —-


Anumodanā puñña kusala!

en/tipitaka/sut/kn/snp/snp.3.12.than.txt · Last modified: 2018/11/14 04:26 by Johann