Bhikkhus, by the Bhikkhu who considers the Dyad duly, who 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 who does not return).' This said Bhagavat, (and) when Sugata had said so, the Master further spoke : 36. Form, sound, taste, smell, and touch are all wished for, pleasing and charming (things) as long as they last, so it is said. (759) 37. By you, by the world of men and gods these (things) are deemed a pleasure, but when they cease it is deemed pain by them. (760) 38. By the noble the cessation of the existing body is regarded as pleasure; this is the opposite of (what) the wise in all the world (hold)1. (761) 39. 'What fools say is pleasure that the noble say is pain, what fools say is pain that the noble know as pleasure:-see here is a thing difficult to understand, here the ignorant are confounded. (762) 40. For those that are enveloped there is gloom, for those that do not see there is darkness, and for the good it is manifest, for those that see there is light; (even being) near, those that are ignorant of the way and the Dhamma, do not discern (anything) 2. (763) 1 Sukhan ti dittham ariyehi Sakkâyass' uparodhanam, Sabbalokena passatam. • Nivutânam tamo hoti 41. By those that are overcome by the passions of existence, by those that follow the stream of existence, by those that have entered the realm of Mâra, this Dhamma is not perfectly understood. (764) 42. 'Who except the noble deserve the well understood state (of Nibbâna)? Having perfectly conceived this state, those free from passion are completely extinguished 1.' This spoke Bhagavat. rejoiced at the words of Bhagavat. While this explanation was being given, the minds of sixty Bhikkhus, not seizing (upon anything), were liberated. (765) Glad those Bhikkhus Dvayatânupassanâsutta is ended. 1 Ko nu aññatra-m-ariyehi IV. ATTHAKAVAGGA. 1. KÂMASUTTA. Sensual pleasures are to be avoided. 1. If he who desires sensual pleasures is successful, he certainly becomes glad-minded, having obtained what a mortal wishes for. (766) 2. But if those sensual pleasures fail the person who desires and wishes (for them), he will suffer, pierced by the arrow (of pain). (767) 3. He who avoids sensual pleasures as (he would avoid treading upon) the head of a snake with his foot, such a one, being thoughtful (sato), will conquer this desire. (768) 4. He who covets extensively (such) pleasures (as these), fields, goods, or gold, cows and horses, servants, women, relations, (769) 5. Sins will overpower him, dangers will crush him, and pain will follow him as water (pours into) a broken ship. (770) 6. Therefore let one always be thoughtful, and avoid pleasures; having abandoned them, let him cross the stream, after baling out the ship, and go to the other shore. (771) Kâmasutta is ended. 2. GUHATTHAKASUTTA. Let no one cling to existence and sensual pleasures. 1. A man that lives adhering to the cave (i. e. the body), who is covered with much (sin), and sunk into delusion, such a one is far from seclusion, for the sensual pleasures in the world are not easy to abandon. (772) 2. Those whose wishes are their motives, those who are linked to the pleasures of the world, they are difficult to liberate, for they cannot be liberated by others, looking for what is after or what is before, coveting these and former sensual plea(773) sures. 3. Those who are greedy of, given to, and infatuated by sensual pleasures, those who are niggardly, they, having entered upon what is wicked, wail when they are subjected to pain, saying: 'What will become of us, when we die away from here?' (774) 4. Therefore let a man here1 learn, whatever he knows as wicked in the world, let him not for the sake of that (?) practise (what is) wicked 2; for short is this life, say the wise. (775) 5. I see in the world this trembling race given to desire for existences; they are wretched men who lament in the mouth of death, not being free from the desire for reiterated existences. (776) 6. Look upon those men trembling in selfishness, like fish in a stream nearly dried up, with little water; seeing this, let one wander about unselfish, without forming any attachment to existences. (777) 1 Idheva imasmim yeva sâsane. Commentator. 2 Na tassa hetu visamam kareyya. 7. Having subdued his wish for both ends1, having fully understood touch without being greedy, not doing what he has himself blamed, the wise (man) does not cling to what is seen and heard 2. (778) 8. Having understood name3, let the Muni cross over the stream, not defiled by any grasping; having pulled out the arrow (of passion), wandering about strenuous, he does not wish for this world or the other. (779) Guhatthakasutta is ended. 3. DUTTHATTHAKASUTTA. The Muni undergoes no censure, for he has shaken off all systems of philosophy, and is therefore independent. 1. Verily, some wicked-minded people censure, and also just-minded people censure, but the Muni does not undergo the censure that has arisen; therefore there is not a discontented (khila) Muni anywhere. (780) 2. How can he who is led by his wishes and possessed by his inclinations overcome his own (false) view? Doing his own doings let him talk according to his understanding *. (781) 3. The person who, without being asked, praises 1 Comp. Sallasutta, v. 9. 2 Ubhosu antesu vineyya khandam |