..续本文上一页her with want of pleasure and want of pain, whatever is perceived internally and externally, (738)

　　 16. ”Looking upon this as pain, having touched what is perishable and fragile, seeing the decay (of everything), the Bhikkhu is disgusted, having from the perishing of the vedanâs become free from desire, and perfectly happy. (739)

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

　　 17. ”A man accompanied by tanhâ, for a long time transmigrating into existence in this way or

　　p. 138

　　that way, does not overcome transmigration (samsâra). (740)

　　 18. ”Looking upon this as misery, this origin of the pain of tanhâ, let the Bhikkhu free from tanhâ, not seizing (upon anything), thoughtful, wander about. (741)

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

　　 19. ”The existence is in consequence of the upâdânas; he who has come into existence goes to pain, he who has been born is to die, this is the origin of pain. (742)

　　 20. ”Therefore from the destruction of the upâdânas the wise with perfect knowledge, having seen (what causes) the destruction of birth, do not go to re-birth. (743)

　　 ”"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

　　p. 139

　　consequence of the ârambhas (exertions)," this is one consideration, "but from the complete destruction of the ârambhas, 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:

　　 21. ”Whatever pain arises is all in consequence of the ârambhas, by the destruction of the ârambhas there is no origin of pain. (744)

　　 22, 23. ”Looking upon this pain that springs from the ârambhas as misery, having abandoned all the ârambhas, birth and transmigration have been crossed over by the Bhikkhu who is…

《The Sutta-Nipâta - III· Mahâvagga· 》全文未完，请进入下页继续阅读…