{"collection":"Khuddaka Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_snp3.12/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_snp3.12","id":"suttacentral_snp3.12","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/snp3.12/en/sujato","summary":null,"tags":["Early Buddhist Texts","Khuddaka Nikaya"],"text":"So I have heard. At one time the Buddha was staying near S\u0101vatth\u012b in the stilt longhouse of Mig\u0101ra\u2019s mother in the Eastern Monastery. Now, at that time it was the sabbath\u2014the full moon on the fifteenth day\u2014and the Buddha was sitting in the open surrounded by the Sa\u1e45gha of monks. Then the Buddha looked around the Sa\u1e45gha of monks, who were so very silent. He addressed them: \u201cSuppose, monks, they questioned you thus: \u2018There are skillful teachings that are noble, emancipating, and lead to awakening. What is the real reason for listening to such teachings?\u2019 You should answer: \u2018Only so as to truly know the pairs of teachings.\u2019 And what pairs do they speak of? \u2018This is suffering; this is the origin of suffering\u2019: this is the first contemplation. \u2018This is the cessation of suffering; this is the practice that leads to the cessation of suffering\u2019: this is the second contemplation. When a mendicant meditates rightly contemplating a pair of teachings in this way\u2014diligent, keen, and resolute\u2014they can expect one of two results: enlightenment in this very life, or if there\u2019s residue left behind, non-return.\u201d That is what the Buddha said. Then the Holy One, the Teacher, went on to say: \u201cThere are those who don\u2019t understand suffering and suffering\u2019s cause, and where all suffering ceases no residue left behind. And they do not know the path that leads to the stilling of suffering. They lack the heart\u2019s release, as well as the release by wisdom. Unable to make an end, they continue to be reborn and grow old. But there are those who understand suffering and suffering\u2019s cause, and where all suffering ceases with no residue left behind. And they understand the path that leads to the stilling of suffering. They\u2019re endowed with the heart\u2019s release, as well as the release by wisdom. Able to make an end, they don\u2019t continue to be reborn and grow old.\u201d \u201cSuppose, monks, they questioned you thus: \u2018Could there be another way to contemplate the pairs?\u2019 You should say, \u2018There could.\u2019 And how could there be? \u2018All the suffering that originates is caused by attachment\u2019: this is one contemplation. \u2018When attachment has faded away and ceased with no residue left behind, there is no origination of suffering\u2019: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.\u201d Then the Teacher went on to say: \u201cAttachment is the source of suffering in all its countless forms in the world. When an ignorant person builds up attachments, that dullard returns to suffering again and again. So let one who understands <j>not build up attachments, contemplating the inception of suffering and rebirth.\u201d \u201cSuppose, monks, they questioned you thus: \u2018Could there be another way to contemplate the pairs?\u2019 You should say, \u2018There could.\u2019 And how could there be? \u2018All the suffering that originates is caused by ignorance\u2019: this is one contemplation. \u2018When ignorance has faded away and ceased with no residue left behind, there is no origination of suffering\u2019: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.\u201d Then the Teacher went on to say: \u201cThose who journey again and again, transmigrating through birth and death; they go from this state to another, that destination due only to ignorance. For ignorance is the great delusion because of which we have long transmigrated. Those beings who have knowledge do not proceed to a future life.\u201d \u201c\u2018Could there be another way?\u2019 \u2026 And how could there be? \u2018All the suffering that originates is caused by choices\u2019: this is one contemplation. \u2018When choices has faded away and ceased with no residue left behind, there is no origination of suffering\u2019: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.\u201d Then the Teacher went on to say: \u201cAll the suffering that originates is caused by choices. With the cessation of choices, there is no origination of suffering. Knowing this danger, that suffering is caused by choices; through the stilling of all choices, and the stopping of perceptions, this is the way suffering ends when one has known this as it is. Rightly seeing, knowledge masters, the astute, understanding rightly, having thrown off M\u0101ra\u2019s yoke, do not proceed to a future life.\u201d \u201c\u2018Could there be another way?\u2019 \u2026 And how could there be? \u2018All the suffering that originates is caused by consciousness\u2019: this is one contemplation. \u2018When consciousness has faded away and ceased with no residue left behind, there is no origination of suffering\u2019: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.\u201d Then the Teacher went on to say: \u201cAll the suffering that originates is caused by consciousness. With the cessation of consciousness, there is no origination of suffering. Knowing this danger, that suffering is caused by consciousness, with the stilling of consciousness a mendicant is hungerless, quenched.\u201d \u201c\u2018Could there be another way?\u2019 \u2026 And how could there be? \u2018All the suffering that originates is caused by contact\u2019: this is one contemplation. \u2018When contact has faded away and ceased with no residue left behind, there is no origination of suffering\u2019: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.\u201d Then the Teacher went on to say: \u201cThose mired in contact, swept down the stream of lives, practicing the wrong way, are far from the ending of fetters. But those who completely understand contact, who, understanding, delight in peace; by comprehending contact they are hungerless, quenched.\u201d \u201c\u2018Could there be another way?\u2019 \u2026 And how could there be? \u2018All the suffering that originates is caused by feeling\u2019: this is one contemplation. \u2018When feeling has faded away and ceased with no residue left behind, there is no origination of suffering\u2019: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.\u201d Then the Teacher went on to say: \u201cWhether it\u2019s pleasant or painful, as well as what\u2019s neutral, whatever there is that is felt internally and externally: having known, \u2018this is suffering, deceptive, breaking apart\u2019, seeing feelings vanish with every contact, that\u2019s how they understand them. With the ending of feelings, a mendicant is hungerless, quenched.\u201d \u201c\u2018Could there be another way?\u2019 \u2026 And how could there be? \u2018All the suffering that originates is caused by craving\u2019: this is one contemplation. \u2018When craving has faded away and ceased with no residue left behind, there is no origination of suffering\u2019: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.\u201d Then the Teacher went on to say: \u201cCraving is a person\u2019s partner as they transmigrate on this long journey. They go from this state to another, but don\u2019t escape transmigration. Knowing this danger, that craving is the cause of suffering\u2014 rid of craving, free of grasping, a mendicant would wander mindful.\u201d \u201c\u2018Could there be another way?\u2019 \u2026 And how could there be? \u2018All the suffering that originates is caused by grasping\u2019: this is one contemplation. \u2018When grasping has faded away and ceased with no residue left behind, there is no origination of suffering\u2019: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.\u201d Then the Teacher went on to say: \u201cGrasping is the cause of continued existence; one who exists falls into suffering. Death comes to those who are born\u2014 this is the origination of suffering. That\u2019s why with the end of grasping, the astute, understanding rightly, having directly known the end of rebirth, do not proceed to a future life.\u201d \u201c\u2018Could there be another way?\u2019 \u2026 And how could there be? \u2018All the suffering that originates is caused by instigating activity\u2019: this is one contemplation. \u2018When instigation has faded away and ceased with no residue left behind, there is no origination of suffering\u2019: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.\u201d Then the Teacher went on to say: \u201cAll the suffering that originates is caused by instigating activity. With the cessation of instigation, there is no origination of suffering. Knowing this danger, that suffering is caused by instigating activity, having given up all instigation, one is freed with respects to instigation. For the mendicant with peaceful mind, who has cut off craving for continued existence, transmigration through births is finished; there\u2019ll be no more future lives for them.\u201d \u201c\u2018Could there be another way?\u2019 \u2026 And how could there be? \u2018All the suffering that originates is caused by sustenance\u2019: this is one contemplation. \u2018When sustenance has faded away and ceased with no residue left behind, there is no origination of suffering\u2019: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.\u201d Then the Teacher went on to say: \u201cAll the suffering that originates is caused by sustenance. With the cessation of sustenance, there is no origination of suffering. Knowing this danger, that suffering is caused by sustenance, completely understanding all sustenance, one is independent of all sustenance. 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.\u201d \u201c\u2018Could there be another way?\u2019 \u2026 And how could there be? \u2018All the suffering that originates is caused by perturbation\u2019: this is one contemplation. \u2018When perturbation has faded away and ceased with no residue left behind, there is no origination of suffering\u2019: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.\u201d Then the Teacher went on to say: \u201cAll the suffering that originates is caused by perturbation. With the cessation of perturbation, there is no origination of suffering. Knowing this danger, that suffering is caused by perturbation, that\u2019s why, having relinquished perturbation, and stopped making karmic choices, imperturbable, free of grasping, a mendicant would wander mindful.\u201d \u201c\u2018Could there be another way?\u2019 \u2026 And how could there be? \u2018For the dependent there is quivering\u2019: this is the first contemplation. \u2018For the independent there\u2019s no agitation\u2019: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.\u201d Then the Teacher went on to say: \u201cFor the independent there\u2019s no agitation. The dependent, grasping, goes from this state to another, without escaping transmigration. Knowing this danger, the great fear in dependencies, independent, free of grasping, a mendicant would wander mindful.\u201d \u201c\u2018Could there be another way?\u2019 \u2026 And how could there be? \u2018Formless states are more peaceful than states of form\u2019: this is the first contemplation. \u2018Cessation is more peaceful than formless states\u2019: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.\u201d Then the Teacher went on to say: \u201cThere are beings in the realm of luminous form, and others stuck in the formless. Not understanding cessation, they return in future lives. But the people who completely understand form, not stuck in the formless, released in cessation\u2014 they are conquerors of death.\u201d \u201c\u2018Could there be another way?\u2019 \u2026 And how could there be? \u2018What this world\u2014with its gods, M\u0101ras, and divinities, this population with its ascetics and brahmins, its gods and humans\u2014focuses on as true, the noble ones have clearly seen with right wisdom to be actually false\u2019: this is the first contemplation. \u2018What this world focuses on as false, the noble ones have clearly seen with right wisdom to be actually true\u2019: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.\u201d Then the Teacher went on to say: \u201cSee how the world with its gods imagines not-self to be self; habituated to name and form, imagining this is truth. 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. Extinguishment has an undeceptive nature, the noble ones know it as truth. Having comprehended the truth, they are hungerless, quenched.\u201d \u201cSuppose, monks, they questioned you thus: \u2018Could there be another way to contemplate the pairs?\u2019 You should say, \u2018There could.\u2019 And how could there be? \u2018What this world\u2014with its gods, M\u0101ras, and divinities, this population with its ascetics and brahmins, its gods and humans\u2014focuses on as happiness, the noble ones have clearly seen with right wisdom to be actually suffering\u2019: this is the first contemplation. \u2018What this world focuses on as suffering, the noble ones have clearly seen with right wisdom to be actually happiness\u2019: this is the second contemplation. When a mendicant meditates rightly contemplating a pair of teachings in this way\u2014diligent, keen, and resolute\u2014they can expect one of two results: enlightenment in this very life, or if there\u2019s residue left behind, non-return.\u201d That is what the Buddha said. Then the Holy One, the Teacher, went on to say: \u201cSights, sounds, tastes, smells, touches, and ideas, the lot of them\u2014 they\u2019re likable, desirable, and pleasurable as long as you can say that they exist. For all the world with its gods, this is what they deem happiness. And where they cease is deemed as suffering for them. The noble ones have seen as happiness the ceasing of substantial reality. This insight by those who see contradicts the whole world. What others say is happiness the noble ones say is suffering. What others say is suffering the noble ones know as happiness. See, this teaching is hard to understand, it confuses the ignorant. There is darkness for the shrouded; blackness for those who don\u2019t see. But the good are open; like light for those who see. Though close, they do not understand, those fools inexpert in the teaching. They\u2019re mired in desire for continued existence, flowing along the stream of lives, mired in M\u0101ra\u2019s dominion: this teaching isn\u2019t easy for them to understand. Who, apart from the noble ones, is qualified to understand this state? Having rightly understood this state, the undefiled are fully extinguished.\u201d 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.","title":"Contemplating Pairs","tradition":"Khuddaka Nikaya","translated_text":null,"word_count":2368}