..续本文上一页 liberated in non-exertion, who has cut off the desire for existence, and whose mind is calm; there is for him no re-birth. (745, 746)

　　 ”"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 âhâras (food

　　)," this is one consideration, "but from the complete destruction of the âhâras, 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

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　　remain, the state of an Anâgâmin (one that does not return).” This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

　　 24. ”Whatever pain arises is all in consequence of the âhâras, by the destruction of the âhâras there is no origin of pain. (747)

　　 25. ”Looking upon this pain that springs from the âhâras as misery, having seen the result of all âhâras, not resorting to all âhâras, (748)

　　 26. ”Having seen that health is from the destruction of desire, he that serves discriminatingly and stands fast in the Dhamma cannot be reckoned as existing, being accomplished[1]. (749)

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

　　 27. ”Whatever pain arises is all in consequence of the iñgitas, by the destruction of the iñgitas there is no origin of pain. (750)

　　 28. ”Looking upon this pain that springs from

　　[1. Samkham nôpeti vedagû.]

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　　the iñgitas as misery, and therefore having abandoned the iñgitas and having stopped the samkhâras; let the Bhikkhu free from desire and not seizing (upon anything), thoughtful, wander about. (751)

　　 ”"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: "For the nissita (dependent) there is vacillation," this is one consideration, "the independent (man) does not vacillate," 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:

　　 29. ”The independent (man) does not vacillate, and the dependent (man) seizing upon existence in one way or in another, does not overcome samsâra. (752).

　　 30. ”Looking upon this as misery (and seeing) great danger in things you depend upon, let a Bhikkhu wander about independent, not seizing (upon anything), thoughtful. (753)

　　 ”"Should there be a…

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