..续本文上一页d 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 . . .]

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　　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

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　　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 aviggâ (ignorance)," this is one consideration, "but from the complete destruction of aviggâ, 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:

　　 6. ”Those who again and again go to samsâra with birth and death, to existence in this way or in that way,--that is the state of aviggâ. (729)

　　 7. ”For this aviggâ is the great folly by which this (existence) has been traversed long, but those beings who resort to knowledge do not go to rebirth. (730)

　　 ”"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 samkhâras (matter)," this is one consideration, "but from the complete destruction of the samkhâras, 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

　　p. 135

　　of an Anâgâmin (one that does not return).” This said Bhagavat; (and) …

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