English
"But with the complete fading away and cessation of clinging, there is no arising of suffering"—this is the second contemplation. Thus, monks, for a monk who rightly contemplates these two, who is diligent, ardent, and resolute, one of two fruits is to be expected: direct knowledge in this very life, or, if there is a remainder of clinging, non-returning. The Teacher further spoke this: 733. From clinging as a cause, sufferings arise, Whatever various kinds there are in the world; Whoever, ignorant, creates clinging, That fool repeatedly experiences suffering; Therefore, understanding, one should not create clinging, (For) the origin of suffering... see.” (3) “If, bhikkhus, you are asked, ‘Is it possible to rightly observe the duality in another way?’ you should say, ‘It is possible.’ And how is it possible? Whatever suffering arises, all of it is conditioned by ignorance—this is one observation. But with the complete fading away and cessation of ignorance, there is no arising of suffering—this is the second observation. Thus, rightly… And further, the Teacher said this: 734. “Those who go again and again, Through the cycle of birth and death; To this state and to another state, That going is indeed ignorance. 735. “For this ignorance is a great delusion, By which this has been transmigrated for a long time; And those beings who have attained knowledge, They do not go to renewed existence.” (4) “Is it possible in another way… And how is it possible? Whatever suffering arises, all of it is conditioned by volitional formations—this is one observation. But with the complete fading away and cessation of volitional formations, there is no arising of suffering—this is the second observation. Thus, rightly… And further, the Teacher said this: 736. “Whatever suffering arises, All of it is conditioned by volitional formations; With the cessation of volitional formations, There is no arising of suffering. 737. “Having known this danger, That suffering is conditioned by volitional formations; With the calming of all volitional formations, With the cessation of perceptions; Thus there is the destruction of suffering, Having known this as it truly is. 738. “Those who see rightly, endowed with knowledge, The wise who understand rightly; Having overcome the bond of Māra, They do not go to renewed existence.” (5) “Is it possible in another way… And how is it possible? Whatever suffering arises, all of it is conditioned by consciousness—this is one observation. But with the complete fading away and cessation of consciousness, there is no arising of suffering—this is the second observation. Thus, rightly… And further, the Teacher said this: 739. “Whatever suffering arises, All of it is conditioned by consciousness; With the cessation of consciousness, There is no arising of suffering. 740. “Having known this danger, That suffering is c Conditioned by consciousness; From the cessation of consciousness, a monk, is free from craving, fully extinguished. (6) "Might it be otherwise... how might it be? Whatever suffering arises, all is conditioned by contact – this is one contemplation. But from the complete fading away and cessation of contact, there is no arising of suffering – this is the second contemplation. Thus rightly... furthermore, the Teacher said this – 741. For those overcome by contact, following the stream of becoming; who have entered the wrong path, far is the destruction of fetters. 742. But those who have fully understood contact, delighting in its cessation through wisdom; Truly, by the direct comprehension of contact, they are free from craving, fully extinguished. (7) "Might it be otherwise... how might it be? Whatever suffering arises, all is conditioned by feeling – this is one contemplation. But from the complete fading away and cessation of feelings, there is no arising of suffering – this is the second contemplation. Thus rightly... furthermore, the Teacher said this – 743. Whether pleasure or suffering, or neither-painful-nor-pleasant together; both internally and externally, whatever is felt. 744. Knowing this to be suffering, a deceptive, perishing thing; seeing its passing away again and again, thus one becomes dispassionate there; From the destruction of feelings, a monk, is free from craving, fully extinguished. (8) "Might it be otherwise... how might it be? Whatever suffering arises, all is conditioned by craving – this is one contemplation. But from the complete fading away and cessation of craving, there is no arising of suffering – this is the second contemplation. Thus rightly... furthermore, the Teacher said this – 745. A person with craving as a companion, wanders for a long time; from one state to another, does not transcend transmigration. 746. Knowing this danger, that craving is the origin of suffering; free from craving, without clinging, a mindful monk should wander. (9) "Might it be otherwise... how might it be? Y Whatever suffering arises, all is conditioned by clinging; This is the first contemplation. But with the complete fading away and cessation of clinging, there is no arising of suffering; This is the second contemplation. Thus, rightly… (rest omitted)… then the Teacher spoke further: 747. From clinging, becoming arises; Having become, one undergoes suffering; For one who is born, there is death; This is the origin of suffering. 748. Therefore, by the destruction of clinging, The wise, having rightly understood, Having directly known the destruction of birth, Do not go to renewed existence. (10) "It could be by another way… (rest omitted)… And how could it be? Whatever suffering arises, all is conditioned by undertaking; This is the first contemplation. But with the complete fading away and cessation of undertakings, there is no arising of suffering; This is the second contemplation. Thus, rightly… (rest omitted)… then the Teacher spoke further: 749. Whatever suffering arises, All is conditioned by undertaking; With the cessation of undertakings, There is no arising of suffering. 750. Having known this danger, That suffering is conditioned by undertaking; Having relinquished all undertakings, One is liberated in non-undertaking. 751. For the monk whose craving for becoming is cut off, Whose mind is peaceful; The cycle of birth is exhausted, There is no renewed existence for him. (11) "It could be by another way… (rest omitted)… And how could it be? Whatever suffering arises, all is conditioned by nutriment; This is the first contemplation. But with the complete fading away and cessation of nutriments, there is no arising of suffering; This is the second contemplation. Thus, rightly… (rest omitted)… then the Teacher spoke further: 752. Whatever suffering arises, All is conditioned by nutriment; With the cessation of nutriments, There is no arising of suffering. 753. Having known this danger, That suffering is conditioned by nutriment; Having fully understood all nutriment, One is not dependent on any nutriment. 754. Having rightly understood well-being, By the destruction of the taints; One who uses with discernment, established in the Dhamma, The knower of the Vedas does not go to reckoning. (12) "It could be by another way… …How might it be? Whatever suffering arises, all is due to agitation— this is one contemplation. With the complete fading away and cessation of agitations, there is no arising of suffering— this is the second contemplation. Thus, rightly… …Then the Teacher further said this: 755. Whatever suffering arises, all is due to agitation; With the cessation of agitations, there is no arising of suffering. 756. Knowing this danger, that suffering is due to agitation; Therefore, abandoning craving, and suppressing mental formations; Without craving, without clinging, mindful, let the monk wander. (13) “It might be in another way… …How might it be? For one who is dependent, there is wavering— this is one contemplation. One who is not dependent does not waver— this is the second contemplation. Thus, rightly… …Then the Teacher further said this: 757. One who is not dependent does not waver, but one who is dependent, clinging, Does not transcend this state or that state, does not transcend transmigration. 758. Knowing this danger, the great fear in dependencies; Without dependence, without clinging, mindful, let the monk wander. (14) “It might be in another way… …How might it be? Monks, the formless states are more peaceful than the form states— this is one contemplation. Cessation is more peaceful than the formless states— this is the second contemplation. Thus, rightly… …Then the Teacher further said this: 759. Those beings who resort to form, and those who abide in the formless; Not knowing cessation, they will come back to renewed existence. 760. But those who fully understand forms, and are not established in the formless; Those who are liberated in cessation, those people transcend death. (15) “It might be in another way… …How might it be? Monks, what is regarded as truth by the world with its devas, Māras, and Brahmās, by the generation with its recluses and brahmins, by devas and humans—that, for the noble ones, is seen as false with right wisdom as it really is; this is one contemplation. Monks, what is… …devas and humans… for humans, this is contemplated as false. But for the Noble Ones, this is truly seen as truth with right wisdom. This is the second contemplation. Thus rightly... Then the Teacher spoke further: 761. In what is not self, conceiving a self, See the world with its devas; Attached to name-and-form, It thinks, "This is true." 762. Whatever they conceive, From that it becomes otherwise; For that is false for them, For it is of a deceiving nature, fleeting. 763. Nibbāna is of an undeceiving nature, That the Noble Ones know as truth; They, truly having realized the truth, Are free from craving, fully extinguished.