..續本文上一頁 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: "The formless (beings), O Bhikkhus, are calmer than the rûpas (for ruppa, i.e. form-possessing)," this is one consideration, "cessation is calmer than the formless," this is another consideration, "thus, O Bhikkhus, by the Bhikkhu that considers

　　p. 142

　　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:

　　 31. ”Those beings who are possessed of form, and those who dwell in the formless (world), not knowing cessation, have to go to re-birth. (754)

　　 32. ”But those who, having fully comprehended the forms, stand fast in the formless (worlds), those who are liberated in the cessation, such beings leave death behind. (755)

　　 ”"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: "What has been considered true by the world of men, together with the gods, Mâra, Brahman, and amongst the Samanas, Brâmanas, gods, and men, that has by the noble through their perfect knowledge been well seen to be really false," this is one consideration; "what, O Bhikkhus, has been considered false by the world of men, together with the gods, Mâra, Brahman, and amongst the Samanas, Brâmanas, gods, and men, that has by the noble through their perfect knowledge been well seen to be really true," this is another 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,

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　　(and) when Sugata had said this, the Master further spoke:

　　 33. ”Seeing the real in the unreal, the world of men and gods dwelling in name and form[1], he thinks: "This is true." (756)

　　 34. ”Whichever way they think (it), it becomes otherwise, for it is false to him, and what is false is perishable[2]. (

　　) (757)

　　 35. ”What is not false, the Nibbâna, that the noble conceive as true, they verily from the comprehension of truth are free from desire (and) perfectly happy[3]. (758)

　　 ”"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: "What, O Bhikkhus, has been considered pleasure by the world of men, gods, Mâra, Brahman, and amongst the Samanas, Brâmanas, gods, and men, that has by the noble by (their) perfect knowledge been well seen to be really pain," this is one consideration; "what, O Bhikkhus, has been considered pain by the world of men, gods, Mâra, Brahman, and amongst the Samanas, Brâhmanas, gods, and men, that has by the noble by their perfect knowledge been well seen to be really pleasure," this is the second consideration. Thus, O

　　[1. Nâmarûpasmim, ”inpiduality.”

　　2. Yena yena hi maññanti

　　 Tato tam hoti aññathâ,

　　 Tam hi tassa musâ hoti,

　　 Mosadhammam hi ittaram.

　　3. Amosadhammam nibbânam

　　 Tad ariyâ sakkato vidû,

　　 Te ye sakkâbhisamayâ

　　 Nikkhâtâ parinibbutâ.]

　　p. 144

　　Bhikkhus, by the Bhikkhu who considers the Dyad duly, who is strenuous, ardent, resolute, of two fruits one fruit is to be e…

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