..续本文上一页when Sugata had said this, the Master further spoke:

　　 8. ”Whatever pain arises is all in consequence of the samkhâras, by the destruction of the samkhâras there will be no origin of pain. (731)

　　 9. ”Looking upon this pain that springs from the samkhâras as misery, from the cessation of all the samkhâras, and from the destruction of consciousness will arise the destruction of pain, having understood this exactly, (732)

　　 10. ”The wise who have true views and are accomplished, having understood (all things) completely, and having conquered all association with Mâra, do not go to re-birth. (733)

　　 ”"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 viññâna (consciousness)," this is one consideration, "but from the complete destruction of viññânana, 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:

　　 11. ”Whatever pain arises is all in consequence of viññâna, by the destruction of viññâna there is no origin of pain. (734)

　　p. 136

　　 12. ”Looking upon this pain that springs from viññâna as misery, from the cessation of viññâna a Bhikkhu free from desire (will be) perfectly happy (parinibbuta). (735)

　　 ”"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 phassa (touch)," this is one consideration, "but from the complete destruction of phassa, 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:

　　 13. ”For those who are ruined by phassa, who follow the stream of existence, who have entered a bad way, the destruction of bonds is far off. (736)

　　 14. ”But those who, having fully understood phassa, knowingly have taken delight in cessation, they verily from the comprehension of phassa, and being free from desire, are perfectly happy. (737)

　　 ”"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 vedanâs (sensations)," this is one consideration, "but from the complete destruction of the vedanâs, through absence of passion, there

　　p. 137

　　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:

　　 15. ”Pleasure or pain, toget…

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