1.1Evaṁ me sutaṁ—So I have heard.1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.1.3Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks.1.4Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:

2.1“‘Ye te, bhikkhave, kusalā dhammā ariyā niyyānikā sambodhagāmino, tesaṁ vo, bhikkhave, kusalānaṁ dhammānaṁ ariyānaṁ niyyānikānaṁ sambodhagāmīnaṁ kā upanisā savanāyā’ti, iti ce, bhikkhave, pucchitāro assu, te evamassu vacanīyā:“Suppose, monks, they questioned you thus: ‘There are skillful teachings that are noble, emancipating, and lead to awakening. What is the real reason for listening to such teachings?’ You should answer:2.2‘yāvadeva dvayatānaṁ dhammānaṁ yathābhūtaṁ ñāṇāyā’ti.‘Only so as to truly know the pairs of teachings.’2.3Kiñca dvayataṁ vadetha?And what pairs do they speak of?

3.1Idaṁ dukkhaṁ, ayaṁ dukkhasamudayoti ayamekānupassanā.‘This is suffering; this is the origin of suffering’: this is the first contemplation.3.2Ayaṁ dukkhanirodho, ayaṁ dukkhanirodhagāminī paṭipadāti, ayaṁ dutiyānupassanā.‘This is the cessation of suffering; this is the practice that leads to the cessation of suffering’: this is the second contemplation.3.3Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—When a mendicant meditates rightly contemplating a pair of teachings in this way—diligent, keen, and resolute—they can expect one of two results:3.4diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.enlightenment in this very life, or if there’s residue left behind, non-return.”

4.1Idamavoca bhagavā.That is what the Buddha said.4.2Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:Then the Holy One, the Teacher, went on to say:

5.1“Ye dukkhaṁ nappajānanti,“There are those who don’t understand suffering5.2atho dukkhassa sambhavaṁ;and suffering’s cause,5.3Yattha ca sabbaso dukkhaṁ,and where all suffering5.4asesaṁ uparujjhati;ceases no residue left behind.5.5Tañca maggaṁ na jānanti,And they do not know the path5.6dukkhūpasamagāminaṁ.that leads to the stilling of suffering.

6.1Cetovimuttihīnā te,They lack the heart’s release,6.2Atho paññāvimuttiyā;as well as the release by wisdom.6.3Abhabbā te antakiriyāya,Unable to make an end,6.4Te ve jātijarūpagā.they continue to be reborn and grow old.

7.1Ye ca dukkhaṁ pajānanti,But there are those who understand suffering7.2atho dukkhassa sambhavaṁ;and suffering’s cause,7.3Yattha ca sabbaso dukkhaṁ,and where all suffering7.4asesaṁ uparujjhati;ceases with no residue left behind.7.5Tañca maggaṁ pajānanti,And they understand the path7.6dukkhūpasamagāminaṁ.that leads to the stilling of suffering.

8.1Cetovimuttisampannā,They’re endowed with the heart’s release,8.2Atho paññāvimuttiyā;as well as the release by wisdom.8.3Bhabbā te antakiriyāya,Able to make an end,8.4Na te jātijarūpagāti.they don’t continue to be reborn and grow old.”

9.1‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu;“Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’9.2‘siyā’tissu vacanīyā.You should say, ‘There could.’9.3Kathañca siyā?And how could there be?9.4Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upadhipaccayāti, ayamekānupassanā.‘All the suffering that originates is caused by attachment’: this is one contemplation.9.5Upadhīnaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.‘When attachment has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.9.6Evaṁ sammā …pe…When a mendicant meditates in this way they can expect enlightenment or non-return.”9.7athāparaṁ etadavoca satthā:Then the Teacher went on to say:

10.1“Upadhinidānā pabhavanti dukkhā,“Attachment is the source of suffering10.2Ye keci lokasmimanekarūpā;in all its countless forms in the world.10.3Yo ve avidvā upadhiṁ karoti,When an ignorant person builds up attachments,10.4Punappunaṁ dukkhamupeti mando;that dullard returns to suffering again and again.10.5Tasmā pajānaṁ upadhiṁ na kayirā,So let one who understands <j>not build up attachments,10.6Dukkhassa jātippabhavānupassīti.contemplating the inception of suffering and rebirth.”

11.1‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu;“Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’11.2‘siyā’tissu vacanīyā.You should say, ‘There could.’11.3Kathañca siyā?And how could there be?11.4Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ avijjāpaccayāti, ayamekānupassanā.‘All the suffering that originates is caused by ignorance’: this is one contemplation.11.5Avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.‘When ignorance has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.11.6Evaṁ sammā …pe…When a mendicant meditates in this way they can expect enlightenment or non-return.”11.7athāparaṁ etadavoca satthā:Then the Teacher went on to say:

12.1“Jātimaraṇasaṁsāraṁ,“Those who journey again and again,12.2ye vajanti punappunaṁ;transmigrating through birth and death;12.3Itthabhāvaññathābhāvaṁ,they go from this state to another,12.4avijjāyeva sā gati.that destination due only to ignorance.

13.1Avijjā hāyaṁ mahāmoho,For ignorance is the great delusion13.2Yenidaṁ saṁsitaṁ ciraṁ;because of which we have long transmigrated.13.3Vijjāgatā ca ye sattā,Those beings who have knowledge13.4Na te gacchanti punabbhavanti.do not proceed to a future life.”

14.1‘Siyā aññenapi …pe…“‘Could there be another way?’ …14.2kathañca siyā?And how could there be?14.3Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhārapaccayāti, ayamekānupassanā.‘All the suffering that originates is caused by choices’: this is one contemplation.14.4Saṅkhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.‘When choices has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.14.5Evaṁ sammā …pe…When a mendicant meditates in this way they can expect enlightenment or non-return.”14.6athāparaṁ etadavoca satthā:Then the Teacher went on to say:

15.1“Yaṁ kiñci dukkhaṁ sambhoti,“All the suffering that originates15.2sabbaṁ saṅkhārapaccayā;is caused by choices.15.3Saṅkhārānaṁ nirodhena,With the cessation of choices,15.4natthi dukkhassa sambhavo.there is no origination of suffering.

16.1Etamādīnavaṁ ñatvā,Knowing this danger,16.2dukkhaṁ saṅkhārapaccayā;that suffering is caused by choices;16.3Sabbasaṅkhārasamathā,through the stilling of all choices,16.4saññānaṁ uparodhanā;and the stopping of perceptions,16.5Evaṁ dukkhakkhayo hoti,this is the way suffering ends16.6etaṁ ñatvā yathātathaṁ.when one has known this as it is.

17.1Sammaddasā vedaguno,Rightly seeing, knowledge masters,17.2Sammadaññāya paṇḍitā;the astute, understanding rightly,17.3Abhibhuyya mārasaṁyogaṁ,having thrown off Māra’s yoke,17.4Na gacchanti punabbhavanti.do not proceed to a future life.”

18.1‘Siyā aññenapi …pe…“‘Could there be another way?’ …18.2kathañca siyā?And how could there be?18.3Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ viññāṇapaccayāti, ayamekānupassanā.‘All the suffering that originates is caused by consciousness’: this is one contemplation.18.4Viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.‘When consciousness has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.18.5Evaṁ sammā …pe…When a mendicant meditates in this way they can expect enlightenment or non-return.”18.6athāparaṁ etadavoca satthā:Then the Teacher went on to say:

19.1“Yaṁ kiñci dukkhaṁ sambhoti,“All the suffering that originates19.2Sabbaṁ viññāṇapaccayā;is caused by consciousness.19.3Viññāṇassa nirodhena,With the cessation of consciousness,19.4Natthi dukkhassa sambhavo.there is no origination of suffering.

20.1Etamādīnavaṁ ñatvā,Knowing this danger,20.2Dukkhaṁ viññāṇapaccayā;that suffering is caused by consciousness,20.3Viññāṇūpasamā bhikkhu,with the stilling of consciousness a mendicant20.4Nicchāto parinibbutoti.is hungerless, quenched.”

21.1‘Siyā aññenapi …pe…“‘Could there be another way?’ …21.2kathañca siyā?And how could there be?21.3Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ phassapaccayāti, ayamekānupassanā.‘All the suffering that originates is caused by contact’: this is one contemplation.21.4Phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.‘When contact has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.21.5Evaṁ sammā …pe…When a mendicant meditates in this way they can expect enlightenment or non-return.”21.6athāparaṁ etadavoca satthā:Then the Teacher went on to say:

22.1“Tesaṁ phassaparetānaṁ,“Those mired in contact,22.2Bhavasotānusārinaṁ;swept down the stream of lives,22.3Kummaggapaṭipannānaṁ,practicing the wrong way,22.4Ārā saṁyojanakkhayo.are far from the ending of fetters.

23.1Ye ca phassaṁ pariññāya,But those who completely understand contact,23.2Aññāyupasame ratā;who, understanding, delight in peace;23.3Te ve phassābhisamayā,by comprehending contact23.4Nicchātā parinibbutāti.they are hungerless, quenched.”

24.1‘Siyā aññenapi …pe…“‘Could there be another way?’ …24.2kathañca siyā?And how could there be?24.3Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ vedanāpaccayāti, ayamekānupassanā.‘All the suffering that originates is caused by feeling’: this is one contemplation.24.4Vedanānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.‘When feeling has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.24.5Evaṁ sammā …pe…When a mendicant meditates in this way they can expect enlightenment or non-return.”24.6athāparaṁ etadavoca satthā:Then the Teacher went on to say:

25.1“Sukhaṁ vā yadi vā dukkhaṁ,“Whether it’s pleasant or painful,25.2Adukkhamasukhaṁ saha;as well as what’s neutral,25.3Ajjhattañca bahiddhā ca,whatever there is that is felt25.4Yaṁ kiñci atthi veditaṁ.internally and externally:

26.1Etaṁ dukkhanti ñatvāna,having known, ‘this is suffering,26.2Mosadhammaṁ palokinaṁ;deceptive, breaking apart’,26.3Phussa phussa vayaṁ passaṁ,seeing feelings vanish with every contact,26.4Evaṁ tattha vijānati;that’s how they understand them.¹26.5Vedanānaṁ khayā bhikkhu,With the ending of feelings, a mendicant26.6Nicchāto parinibbutoti.is hungerless, quenched.”

27.1‘Siyā aññenapi …pe…“‘Could there be another way?’ …27.2kathañca siyā?And how could there be?27.3Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ taṇhāpaccayāti, ayamekānupassanā.‘All the suffering that originates is caused by craving’: this is one contemplation.27.4Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.‘When craving has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.27.5Evaṁ sammā …pe…When a mendicant meditates in this way they can expect enlightenment or non-return.”27.6athāparaṁ etadavoca satthā:Then the Teacher went on to say:

28.1“Taṇhādutiyo puriso,“Craving is a person’s partner28.2Dīghamaddhāna saṁsaraṁ;as they transmigrate on this long journey.28.3Itthabhāvaññathābhāvaṁ,They go from this state to another,28.4Saṁsāraṁ nātivattati.but don’t escape transmigration.

29.1Etamādīnavaṁ ñatvā,Knowing this danger,29.2Taṇhaṁ dukkhassa sambhavaṁ;that craving is the cause of suffering—29.3Vītataṇho anādāno,rid of craving, free of grasping,29.4Sato bhikkhu paribbajeti.a mendicant would wander mindful.”

30.1‘Siyā aññenapi …pe…“‘Could there be another way?’ …30.2kathañca siyā?And how could there be?30.3Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upādānapaccayāti, ayamekānupassanā.‘All the suffering that originates is caused by grasping’: this is one contemplation.30.4Upādānānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.‘When grasping has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.30.5Evaṁ sammā …pe…When a mendicant meditates in this way they can expect enlightenment or non-return.”30.6athāparaṁ etadavoca satthā:Then the Teacher went on to say:

31.1“Upādānapaccayā bhavo,“Grasping is the cause of continued existence;31.2Bhūto dukkhaṁ nigacchati;one who exists falls into suffering.31.3Jātassa maraṇaṁ hoti,Death comes to those who are born—31.4Eso dukkhassa sambhavo.this is the origination of suffering.

32.1Tasmā upādānakkhayā,That’s why with the end of grasping,32.2Sammadaññāya paṇḍitā;the astute, understanding rightly,32.3Jātikkhayaṁ abhiññāya,having directly known the end of rebirth,32.4Na gacchanti punabbhavanti.do not proceed to a future life.”

33.1‘Siyā aññenapi …pe…“‘Could there be another way?’ …33.2kathañca siyā?And how could there be?33.3Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ ārambhapaccayāti, ayamekānupassanā.‘All the suffering that originates is caused by instigating activity’: this is one contemplation.²33.4Ārambhānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.‘When instigation has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.33.5Evaṁ sammā …pe…When a mendicant meditates in this way they can expect enlightenment or non-return.”33.6athāparaṁ etadavoca satthā:Then the Teacher went on to say:

34.1“Yaṁ kiñci dukkhaṁ sambhoti,“All the suffering that originates34.2Sabbaṁ ārambhapaccayā;is caused by instigating activity.34.3Ārambhānaṁ nirodhena,With the cessation of instigation,34.4Natthi dukkhassa sambhavo.there is no origination of suffering.

35.1Etamādīnavaṁ ñatvā,Knowing this danger,35.2Dukkhaṁ ārambhapaccayā;that suffering is caused by instigating activity,35.3Sabbārambhaṁ paṭinissajja,having given up all instigation,35.4Anārambhe vimuttino.one is freed with respects to instigation.

36.1Ucchinnabhavataṇhassa,For the mendicant with peaceful mind,36.2Santacittassa bhikkhuno;who has cut off craving for continued existence,36.3Vikkhīṇo jātisaṁsāro,transmigration through births is finished;36.4Natthi tassa punabbhavoti.there’ll be no more future lives for them.”

37.1‘Siyā aññenapi …pe…“‘Could there be another way?’ …37.2kathañca siyā?And how could there be?37.3Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ āhārapaccayāti, ayamekānupassanā.‘All the suffering that originates is caused by sustenance’: this is one contemplation.37.4Āhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.‘When sustenance has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.37.5Evaṁ sammā …pe…When a mendicant meditates in this way they can expect enlightenment or non-return.”37.6athāparaṁ etadavoca satthā:Then the Teacher went on to say:

38.1“Yaṁ kiñci dukkhaṁ sambhoti,“All the suffering that originates38.2Sabbaṁ āhārapaccayā;is caused by sustenance.38.3Āhārānaṁ nirodhena,With the cessation of sustenance,38.4Natthi dukkhassa sambhavo.there is no origination of suffering.

39.1Etamādīnavaṁ ñatvā,Knowing this danger,39.2Dukkhaṁ āhārapaccayā;that suffering is caused by sustenance,39.3Sabbāhāraṁ pariññāya,completely understanding all sustenance,39.4Sabbāhāramanissito.one is independent of all sustenance.

40.1Ārogyaṁ sammadaññāya,Having rightly understood the state of health,40.2Āsavānaṁ parikkhayā;through the ending of defilements,40.3Saṅkhāya sevī dhammaṭṭho,one who makes use after appraisal, firm in principle,³40.4Saṅkhyaṁ nopeti vedagūti.a knowledge master cannot be reckoned.”

41.1‘Siyā aññenapi …pe…“‘Could there be another way?’ …41.2kathañca siyā?And how could there be?41.3Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ iñjitapaccayāti, ayamekānupassanā.‘All the suffering that originates is caused by perturbation’: this is one contemplation.41.4Iñjitānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.‘When perturbation has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation.41.5Evaṁ sammā …pe…When a mendicant meditates in this way they can expect enlightenment or non-return.”41.6athāparaṁ etadavoca satthā:Then the Teacher went on to say:

42.1“Yaṁ kiñci dukkhaṁ sambhoti,“All the suffering that originates42.2Sabbaṁ iñjitapaccayā;is caused by perturbation.42.3Iñjitānaṁ nirodhena,With the cessation of perturbation,42.4Natthi dukkhassa sambhavo.there is no origination of suffering.

43.1Etamādīnavaṁ ñatvā,Knowing this danger,43.2Dukkhaṁ iñjitapaccayā;that suffering is caused by perturbation,43.3Tasmā hi ejaṁ vossajja,that’s why, having relinquished perturbation,⁴43.4Saṅkhāre uparundhiya;and stopped making karmic choices,43.5Anejo anupādāno,imperturbable, free of grasping,43.6Sato bhikkhu paribbajeti.a mendicant would wander mindful.”

44.1‘Siyā aññenapi …pe…“‘Could there be another way?’ …44.2kathañca siyā?And how could there be?44.3Nissitassa calitaṁ hotīti, ayamekānupassanā.‘For the dependent there is quivering’: this is the first contemplation.44.4Anissito na calatīti, ayaṁ dutiyānupassanā.‘For the independent there’s no agitation’: this is the second contemplation.44.5Evaṁ sammā …pe…When a mendicant meditates in this way they can expect enlightenment or non-return.”44.6athāparaṁ etadavoca satthā:Then the Teacher went on to say:

45.1“Anissito na calati,“For the independent there’s no agitation.45.2Nissito ca upādiyaṁ;The dependent, grasping,45.3Itthabhāvaññathābhāvaṁ,goes from this state to another,45.4Saṁsāraṁ nātivattati.without escaping transmigration.

46.1Etamādīnavaṁ ñatvā,Knowing this danger,46.2Nissayesu mahabbhayaṁ;the great fear in dependencies,46.3Anissito anupādāno,independent, free of grasping,46.4Sato bhikkhu paribbajeti.a mendicant would wander mindful.”

47.1‘Siyā aññenapi …pe…“‘Could there be another way?’ …47.2kathañca siyā?And how could there be?47.3Rūpehi, bhikkhave, arūpā santatarāti, ayamekānupassanā.‘Formless states are more peaceful than states of form’: this is the first contemplation.47.4Arūpehi nirodho santataroti, ayaṁ dutiyānupassanā.‘Cessation is more peaceful than formless states’: this is the second contemplation.47.5Evaṁ sammā …pe…When a mendicant meditates in this way they can expect enlightenment or non-return.”47.6athāparaṁ etadavoca satthā:Then the Teacher went on to say:

48.1“Ye ca rūpūpagā sattā,“There are beings in the realm of luminous form,48.2Ye ca arūpaṭṭhāyino;and others stuck in the formless.48.3Nirodhaṁ appajānantā,Not understanding cessation,48.4Āgantāro punabbhavaṁ.they return in future lives.

49.1Ye ca rūpe pariññāya,But the people who completely understand form,49.2Arūpesu asaṇṭhitā;not stuck in the formless,49.3Nirodhe ye vimuccanti,released in cessation—49.4Te janā maccuhāyinoti.they are conquerors of death.”

50.1‘Siyā aññenapi …pe…“‘Could there be another way?’ …50.2kathañca siyā?And how could there be?50.3Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ saccanti upanijjhāyitaṁ tadamariyānaṁ etaṁ musāti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā.‘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.⁵50.4Yaṁ, bhikkhave, sadevakassa …pe… sadevamanussāya idaṁ musāti upanijjhāyitaṁ, tadamariyānaṁ etaṁ saccanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā.‘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.50.5Evaṁ sammā …pe…When a mendicant meditates in this way they can expect enlightenment or non-return.”50.6athāparaṁ etadavoca satthā:Then the Teacher went on to say:

51.1“Anattani attamāniṁ,“See how the world with its gods51.2Passa lokaṁ sadevakaṁ;imagines not-self to be self;51.3Niviṭṭhaṁ nāmarūpasmiṁ,habituated to name and form,51.4Idaṁ saccanti maññati.imagining this is truth.

52.1Yena yena hi maññanti,For however they imagine it,52.2Tato taṁ hoti aññathā;it turns out to be something else.52.3Tañhi tassa musā hoti,And that is what is false in it,52.4Mosadhammañhi ittaraṁ.for the ephemeral is deceptive by nature.

53.1Amosadhammaṁ nibbānaṁ,Extinguishment has an undeceptive nature,53.2Tadariyā saccato vidū;the noble ones know it as truth.53.3Te ve saccābhisamayā,Having comprehended the truth,53.4Nicchātā parinibbutāti.they are hungerless, quenched.”

54.1‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu;“Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’54.2‘siyā’tissu vacanīyā.You should say, ‘There could.’54.3Kathañca siyā?And how could there be?54.4Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ sukhanti upanijjhāyitaṁ, tadamariyānaṁ etaṁ dukkhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā.‘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.54.5Yaṁ, bhikkhave, sadevakassa …pe… sadevamanussāya idaṁ dukkhanti upanijjhāyitaṁ tadamariyānaṁ etaṁ sukhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā.‘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.54.6Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—When a mendicant meditates rightly contemplating a pair of teachings in this way—diligent, keen, and resolute—they can expect one of two results:54.7diṭṭheva dhamme aññā, sati vā upādisese anāgāmitāti.enlightenment in this very life, or if there’s residue left behind, non-return.”54.8Idamavoca bhagavā.That is what the Buddha said.54.9Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:Then the Holy One, the Teacher, went on to say:

55.1“Rūpā saddā rasā gandhā,“Sights, sounds, tastes, smells,55.2Phassā dhammā ca kevalā;touches, and ideas, the lot of them—55.3Iṭṭhā kantā manāpā ca,they’re likable, desirable, and pleasurable55.4Yāvatatthīti vuccati.as long as you can say that they exist.

56.1Sadevakassa lokassa,For all the world with its gods,56.2Ete vo sukhasammatā;this is what they deem happiness.56.3Yattha cete nirujjhanti,And where they cease56.4Taṁ nesaṁ dukkhasammataṁ.is deemed as suffering for them.

57.1Sukhanti diṭṭhamariyehi,The noble ones have seen as happiness57.2Sakkāyassuparodhanaṁ;the ceasing of substantial reality.57.3Paccanīkamidaṁ hoti,This insight by those who see57.4Sabbalokena passataṁ.contradicts the whole world.

58.1Yaṁ pare sukhato āhu,What others say is happiness58.2Tadariyā āhu dukkhato;the noble ones say is suffering.58.3Yaṁ pare dukkhato āhu,What others say is suffering58.4Tadariyā sukhato vidū.the noble ones know as happiness.

59.1Passa dhammaṁ durājānaṁ,See, this teaching is hard to understand,59.2Sampamūḷhetthaviddasu;it confuses the ignorant.59.3Nivutānaṁ tamo hoti,There is darkness for the shrouded;59.4Andhakāro apassataṁ.blackness for those who don’t see.

60.1Satañca vivaṭaṁ hoti,But the good are open;60.2Āloko passatāmiva;like light for those who see.60.3Santike na vijānanti,Though close, they do not understand,60.4Magā dhammassa kovidā.those fools inexpert in the teaching.⁶

61.1Bhavarāgaparetehi,They’re mired in desire for continued existence,61.2Bhavasotānusāribhi;flowing along the stream of lives,61.3Māradheyyānupannehi,mired in Māra’s dominion:61.4Nāyaṁ dhammo susambudho.this teaching isn’t easy for them to understand.

62.1Ko nu aññatra mariyehi,Who, apart from the noble ones,62.2Padaṁ sambuddhumarahati;is qualified to understand this state?62.3Yaṁ padaṁ sammadaññāya,Having rightly understood this state,62.4Parinibbanti anāsavā”ti.the undefiled are fully extinguished.”

63.1Idamavoca bhagavā.That is what the Buddha said.63.2Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Satisfied, the monks approved what the Buddha said.63.3Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.And while this discourse was being spoken, the minds of sixty monks were freed from defilements by not grasping.

63.4Dvayatānupassanāsuttaṁ dvādasamaṁ.

64.0Tassuddānaṁ

64.1Saccaṁ upadhi avijjā ca,64.2saṅkhāre viññāṇapañcamaṁ;64.3Phassavedaniyā taṇhā,64.4upādānārambhaāhārā;64.5Iñjitaṁ calitaṁ rūpaṁ,64.6saccaṁ dukkhena soḷasāti.

64.7Mahāvaggo tatiyo.

65.0Tassuddānaṁ

65.1Pabbajjā ca padhānañca,65.2subhāsitañca sundari;65.3Māghasuttaṁ sabhiyo ca,65.4selo sallañca vuccati.

66.1Vāseṭṭho cāpi kokāli,66.2Nālako dvayatānupassanā;66.3Dvādasetāni suttāni,66.4Mahāvaggoti vuccatīti.