28. 'Having abandoned desire and covetousness let him act as one that sees clearly where a common. man sticks, let him cross over this hell. (706) 29. 'Let him be with an empty stomach, taking little food, let him have few wants and not be covetous; not being consumed by desire he will without desire be happy. (707) 30. 'Let the Muni, after going about for alms, repair to the outskirts of the wood, let him go and sit down near the root of a tree. (708) 31. Applying himself to meditation, and being wise, let him find his pleasure in the outskirts of the wood, let him meditate at the root of a tree enjoying himself. (709) 32. 'Then when night is passing away let him repair to the outskirts of the village, let him not delight in being invited nor in what is brought away from the village. (710) 33. 'Let not the Muni, after going to the village, walk about to the houses in haste; cutting off (all) talk while seeking food, let him not utter any coherent speech 1. (711) 34. "What I have obtained that is good," "I did not get (anything that is) good," so thinking in both cases he returns to the tree unchanged2. (712) 35. 'Wandering about with his alms-bowl in his Attânam upamam katvâ 1 Na vâkam payutam bhane. Rukkham va upanivattati. Comp. Dhp. v. 129. * Tâdi nibbikâro. Commentator. == hand, considered dumb without being dumb, let him not blush at a little gift, let him not despise the giver. (713) 36. 'Various are the practices illustrated by the Samana, they do not go twice to the other shore, this (is) not once thought1. (?) (714) 37. For whom there is no desire, for the Bhikkhu who has cut off the stream (of existence) and abandoned all kinds of work, there is no pain. (715) 38. 'I will declare to thee the state of wisdom,'— so said Bhagavat,-let one be like the edge of a razor, having struck his palate with his tongue, let him be restrained in (regard to his) stomach. (716) 39. 'Let his mind be free from attachment, let him not think much 2 (about worldly affairs), let him be without defilement, independent, and devoted to a religious life. (717) 40. For the sake of a solitary life and for the sake of the service that is to be carried out by Samanas, let him learn, solitariness is called wisdom 3; alone indeed he will find pleasure. (718) 41. Then he will shine through the ten regions, having heard the voice of the wise, of the meditating, of those that have abandoned sensual pleasures, let my adherent then still more devote himself to modesty and belief. (719) 42. 'Understand this from the waters in chasms 1 Ukkâvakâ hi patipadâ Na pâram digunam yanti, and cracks: noisy go the small waters, silent goes the vast ocean 1. (720) 43. 'What is deficient that makes a noise, what is full that is calm; the fool is like a half-(filled) waterpot, the wise is like a full pool. (721) 44. 'When the Samana speaks much that is possessed of good sense, he teaches the Dhamma while. knowing it, while knowing it he speaks much2. (722) 45. 'But he who while knowing it is self-restrained, and while knowing it does not speak much, such a Muni deserves wisdom (mona), such a Muni has attained to wisdom (mona) 3.' Nâlakasutta is ended. (723) 12. DVAYATÂNU PASSANÂSUTTA. All pain in the world arises from upadhi, aviggâ, samkhârâ, viññâna, phassa, vedanâ, tanhâ, upâdâna, ârambha, âhâra, iñgita, nissaya, rûpa, mosadhamma, sukha. So it was heard by me: At one time Bhagavat dwelt at Sâvatthi in Pubbârâma, Migâramâtar's mansion. At that time Bhagavat on the Uposatha day, on the fifteenth, 1 Tan nadîhi vigânâtha Sobbhesu padaresu ka: Sanantâ yanti kussobbhâ Tunhî yâti mahodadhi. 2 Yam samano bahu bhâsati Upetam atthasamhitam Gânam so dhammam deseti • See Rhys Davids, Buddhism, p. 140. it being full moon, in the evening was sitting in the open air, surrounded by the assembly of Bhikkhus. Then Bhagavat surveying the silent assembly of Bhikkhus addressed them (as follows): 'Whichever Dhammas there are, O Bhikkhus, good, noble, liberating, leading to perfect enlightenment, what is the use to you of listening to these good, noble, liberating Dhammas, leading to perfect enlightenment? If, O Bhikkhus, there should be people that ask so, they shall be answered thus: Yes, for the right understanding of the two Dhammas.' 'Which two do you mean?' (I mean), “this is pain, this is the origin of pain," this is one consideration, "this is the destruction of pain, this is the way leading to the destruction of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly 1, is strenuous, ardent, resolute, of two fruits one fruit is to be expected in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 1. Those who do not understand pain and the origin of pain, and where pain wholly and totally is stopped, and do not know the way that leads to the cessation of pain, (724) 2. 'They, deprived of the emancipation of thought 1... kâ upanisâ savanâyâ 'ti iti ke bhikkhave pukkhitâro assu te evam assu vakanîyâ: yâvad eva dvayatânam dhammânam yathâbhûtam ñânâyâ 'ti, kiñka dvayatam vadetha? 'idam dukkham, ayam dukkhasamudayo' ti ayam ekânupassanâ, 'ayam dukkhanirodho, ayam dukkhanirodhagâminî patipadâ' ti ayam dutiyânupassanâ ; evam sammâdvayatânupassino ... and the emancipation of knowledge, are unable to put an end (to samsâra), they will verily continue to undergo birth and decay. (725) 3. And those who understand pain and the origin of pain, and where pain wholly and totally is stopped, and who know the way that leads to the cessation of pain, (726) 4. 'They, endowed with the emancipation of thought and the emancipation of knowledge, are able to put an end (to samsâra), they will not undergo birth and decay. (727) "Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in consequence of the upadhis (elements of existence)," this is one consideration, "but from the complete destruction of the upadhis, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 5. 'Whatever pains there are in the world, of many kinds, they arise having their cause in the upadhis; he who being ignorant creates upadhi, that fool again undergoes pain; therefore being wise do not create upadhi, considering what is the birth and origin of pain. (728) "Should there be a perfect consideration of the |