..續本文上一頁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

　　 Samanena pakâsitâ,

　　 Na pâram digunam yanti,

　　 Na idam ekagunam mutam.

　　2. Na kâpi bahu kintaye.

　　3. Ekattam monam akkhâtam.]

　　p. 131

　　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) water-pot, 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 much[2]. (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].” (723)

　　Nâlakasutta is ended.

　　--------------------------------------------------------------------------------

　　12. DVAYATÂNUPASSANÂSUTTA.

　　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 Sâvatthî in Pubbârâma, Migâramâtar”s mansion. At that time Bhagavat on the Uposatha day[4], 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

　　 Gânam so bahu bhâsati.

　　3. Yo ka gânam samyatatto

　　 Gânam na bahu bhâsati

　　 Sa munî monam arahati

　　 Sa munî monam agghagâ.

　　4. See Rhys Davids, Buddhism, p. 140.]

　　p. 132

　　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 bhikknave pukkhitâro assu te evam assu vakanîyâ: yâva…

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