Dvayatānupassanā Sutta | Sn III-12
12. Dvayatānupassanā Sutta
Discourse on the Twofold Dhammas
Thus have I heard:
On one occasion the Buddha was residing in the Monastery built by Visākha, mother of Migāra in Sāvatthī.
It was a full-moon night. On that pleasant night, under the starry sky, the Buddha, in the company of Bhikkhu, was sitting in the open.
He made a glance at the perfectly silent congregation and addressed the Bhikkhus as follows:-
O Bhikkhus, there are certain Dhammas that are meritorious, pure, conducive to liberation from the world leading to the Ārya’s knowledge.
Now suppose someone asks, what are the conditions (causes) that one may have the occasion to hear these Dhammas that are meritorious, pure, conducive to the liberation from the world, and leading to the Ārya’s Knowledge?
In such case the answer would be, it depends on understanding the 2-fold Dhammas in their actual reality. How are the 2-fold Dhammas stated?
(1) This is dukkha; - this is the cause of dukkha. This is one way of cultivating Insight-Knowledge by being mindful of the said Dhammas.
This is the cessation of dukkha; This is the way leading to the cessation of dukkha (Nibbāna). This is the second way.
Now, a disciple who watches closely the said twofold Dhammas in wakefulness (alertness), vigorous and his mind inclined to Nibbāna, can attain Arahatship right now in this present existence.
If there is a slight trace of defilement unpurified, and he happens to fall short of Arahatship this life, at least the 3rd Path-Knowledge, that of the Non-Returner, (Anāgāmī) is sure to be attained. Thus he can expect rightfully.
Having said as above, the Buddha gave the discourse in the following stanzas: -
729. They do not know (the Truth of) dukkha; they do not know (the Truth of) the cause of dukkha; they do not know (the truth of) the total and complete cessation of dukkha; they do not know the Way to the cessation of dukkha (Nibbāna) (1)
730. Those ones are deficient in the consciousness that releases one from defilements (in the fruition of Arahatship). They are also deficient in the Knowledge that releases one from defilements.
They are not deserving of ending the recurrence of dukkha. They certainly must go through rebirth and ageing (again and again). (2)
731. They know (the truth of) dukkha; they also know (the truth of) the cause of dukkha; they also know (the truth of) the total and complete cessation of dukkha; they also know the way to the cessation of dukkha; (Nibbāna). (3)
732. Those ones equipped with the consciousness that releases one from defilements (in the fruition of Arahatship); they are also equipped with the Knowledge that releases one from defilements.
They are deserving of putting an end to the recurrence of dukkha: they do not meet with rebirth and ageing (again). (4)
(2) O Bhikkhu, if someone were to ask, Is there another method by which the twofold Dhamma can be mediated upon?
then the answer would be, Yes
How? All dukkha that ever arise are due to the substrata of existence (Upādhi), i.e., the merits and demerits. This is one way of cultivating Insight-Knowledge by mindfulness.
And the complete cessation of merits and demerits (through the Arahatship-Knowledge) nullifies dukkha. This is the second way.
Now, a disciple... (Sic). Then the Buddha gave the discourse as follows:
733. All dukkha in the world are caused by merit and demerit. Those unknowing this, commit merits and demerits; the result is that those fools (puthujjana) fall into dukkha repeatedly.
Therefore the wise knowing by Insight-Knowledge the origin of rebirth, and being mindful, avoids committing any merit or demerit. (5)
(3) O Bhikkhu, if someone were to ask, is there another method by which the twofold Dhamma can be meditated upon? - then the answer would be Yes
.
How? All dukkha that ever arise are due to ignorance (avijjā). This is one way of cultivating Insight-Knowledge by mindfulness.
And the complete cessation of ignorance (through the Arahatship-Knowledge) nullifies dukkha. This is the second way.
Now, a disciple... (Sic). Then the Buddha gave the discourse as follows:-
734. The Saṁsāric whirl of births and deaths turns on and on, now in this existence (in the human world), then in another existence, all these succession of existences are caused by ignorance. (6)
735. Ignorance is indeed the great darkness of delusion responsible for the perpetuity of existence, successively; the Arahants, the Noble Beings gaining Insight-Knowledge, do not undergo rebirth any more. (7)
(4) O Bhikkhu, if someone were to ask... (Sic).
How? All dukkha that ever arise, are due to Saṅkhāra (volitional activities). This is one way of cultivating Insight-knowledge by mindfulness.
And the complete cessation of Saṅkhāra (volitional activities) (through the Arahatship-Knowledge) nullifies dukkha). This is the second way.
Now, a disciple,...(Sic). Then the Buddha gave the discourse as follows:-
736. All dukkha that ever arise are due to volitional activities, Saṅkhāra with the cessation of volitional activities, the arising of dukkha is no more. (8)
737-8. Seeing the evil consequence of volitional activities (mental formations), that they are the cause of dukkha, a stifling of mental formations is brought about, thereby perceptions (regarding sensuality, etc.) cease, and all dukkha come to an end.
Knowing the two Dhammas in their causal-consequence, the wise the ones who attain Nibbāna, gaining Super Knowledge, break their connection with Mara and are released from rebirth. (9-10)
(5) O Bhikkhu, if someone were to ask... (Sic).
How? All dukkha that ever arise, are due to (viññāṇa) consciousness. This is one way of cultivating Insight-Knowledge by mindfulness.
And the complete cessation of (viññāṇa) consciousness through the Arahatship-Knowledge) nullifies dukkha. This is the second way.
Now, a disciple... (Sic). Then the Buddha gave the discourse as follows:
739. All dukkha that ever arise, are due to consciousness (viññāṇa), with the cessation of (viññāṇa) consciousness, the arising of dukkha is no more. (11)
740. Seeing the evil consequence of consciousness (viññāṇa) that it is the cause of dukkha, the Bhikkhu stifles consciousness (viññāṇa) in him. Not wishing anything in life, he realizes an extinction of defilements (Nibbāna). (12)
(6) O Bhikkhu, if someone were to ask,... (Sic.).
How? All dukkha that ever arise, are due to contact (phassa). This is one way of cultivating Insight-Knowledge by mindfulness.
And the complete cessation of contact (through the Arahatship-Knowledge) nullifies dukkha. This is the second way.
Now, a disciple... (Sic). Then the Buddha gave the discourse as follows:-
741. Those ruined by (the consciousness of) contact are carried along the current of lust for life. Thus they take the wrong path, further away from the extinction of defilements (Nibbāna). (13)
742. Those who understand with Insight-Knowledge the nature of contact abide in the wisdom of an Arahant. They have overcome contact. Not wishing anything in life, they realize an extinction of defilements (Nibbāna). (14)
(7) O Bhikkhu, if some were to ask... (Sic).
How? All dukkha that ever arise, are due to (vedanā) feeling. This is one way of cultivating Insight-Knowledge by mindfulness.
And the complete cessation of feeling (vedanā), (through the Arahatship-Knowledge) nullifies dukkha. This is the second way.
Now, a disciple... (Sic). Then the Buddha gave the discourse as follows:-
743. Feelings pleasant, unpleasant or neutral, arise both internally within oneself or externally in respect of objects without. (15)
744. The Bhikkhu, understanding that feeling (vedanā) is the cause of dukkha, that it’s a falsity, of crumbling nature, sees the process of perishing, by flash after flash of Insight.
So he perceives the true nature of feeling (vedanā), and feeling (vedanā) becomes extinct in him. Not wishing anything in life, he realizes an extinction of defilements (Nibbāna). (16)
(8) O Bhikkhu, if someone were to ask,...(Sic).
How? All dukkha that ever arise, are due to craving (taṇhā). This is one way of cultivating Insight-Knowledge by mindfulness.
And the complete cessation of craving (through the Arahatship Knowledge) nullifies dukkha. This is the second way.
Now, a disciple... (Sic). Then the Buddha gave the discourse as follows:-
745. He who keeps craving as company walks the long road of Saṁsāra. Nowhere can he escape then from a succession of existences. (17)
746. Seeing the evil consequences of craving as the cause of dukkha, the Bhikkhu mindful as he is, strives for detachment from the world and attains release from rebirth. (18)
(9) O Bhikkhu, if someone were to ask,...(Sic).
How? All dukkha that ever arise, are due to (upādāna) clinging. This is one way of cultivating insight-Knowledge by mindfulness.
And the complete cessation of clinging (through the Arahatship-Knowledge) nullifies dukkha. This is the second way.
Now, a disciple... (Sic). Then the Buddha gave the discourse as follows:-
747. It is due to clinging that renewed existence occurs; and the being that comes into existence is beset with dukkha. Once born, death follows. These successive rebirths and deaths in essence are all dukkha’s becoming only. (19)
748. That’s why the wise extinguish clinging through the lower stage along the Path; thence they realize by Arahatship the end of rebirth and never take a renewed existence again. (20)
(10) O bhikkhus, if someone were to ask... (Sic).
How? All dukkha that ever arise, are due to all kinds of exertion. This is one way of cultivating Insight-Knowledge by mindfulness.
And the complete cessation of all exertion (through the Arahatship-Knowledge) nullifies dukkha. This is the second way.
Now, a disciple...(Sic). Then the Buddha gave the discourse as follows:-
749. All dukkha that ever arise, are due to exertion of sorts; with the cessation of exertion, the arising of dukkha is no more. (21)
750-1. Seeing the evil consequence of exertion as the cause of dukkha, the Bhikkhu forsake all exertion and in so doing gains release (Nibbāna);
having broken up lust for life, he is tranquil; rebirth, the process of samsara, is exhausted. For him there is no future existence. (22-3)
(11) O Bhikkhu, if someone were to ask,...(Sic).
How? All dukkha that ever arise, are due to nutriment. This is one way of cultivating Insight-Knowledge by mindfulness.
And the complete cessation of all forms of nutriment (through the Arahatship-Knowledge) nullifies dukkha. This is the second way.
Now, a disciple ...(Sic). Then the Buddha gave the discourse as follows:-
752. All dukkha that ever arise, are due to nutriment of sorts; with the cessation of nutriment, the arising of dukkha is no more. (24)
753. Seeing the evil consequence of nutriment as the cause of dukkha, and having gained Insight-Knowledge about nutriment, the Arahant does not depend on it. (25)
754. Having understood perfectly the perfect Nibbāna the affliction-free Dhamma, the Arahant has exhausted all moral taints.
He uses material requisites in right circumspection. He is firmly established in the Four Noble Truths. Once the present existence breaks up he belongs only to Nibbāna, and does not belong to the mundane world any more. (26)
(12) O Bhikkhu, if someone were to ask,...(Sic).
How? All dukkha that ever arise, are due to fear (vacillation). This is one way of cultivating Insight-Knowledge by mindfulness.
And the complete cessation of fear (vacillation) (through the Arahatship-Knowledge) nullifies dukkha. This is the second way.
Now a disciple,...(Sic). Then the Buddha gave the discourse as follows:-
755. All dukkha that ever arise, are due to fear (vacillation); with the cessation of fear (vacillation) the arising of dukkha is no more. (27)
756. Seeing the evil consequence of fear (vacillation) as the cause of dukkha, the Bhikkhu, mindful as he is, forsake desire and puts a stop to volitional actions, thereupon, devoid of desire, devoid of clinging, he attains release from rebirth (Saṁsāra). (28)
(13) O Bhikkhu, if someone were to ask...(Sic.)
How? O Bhikkhu, there is nervousness of one who relies on his body in craving, false view and conceit. This is one way of cultivating Insight-Knowledge by mindfulness.
But there is no nervousness of one who does not rely on his body in craving, false view and conceit. This is one way of cultivating Insight-Knowledge by mindfulness.
Now, a disciple... (Sic). Then the Buddha gave the discourse as follows:-
757. One who does not depend (on craving and false views) has no fears, he’s steady; one who depends (on craving and false views) has a tenacious clinging to life. Grasping this life dearly, grasping a future (unknown) life desperately, he has no way out of Saṁsāra. (29)
758. Seeing the evil consequence of dependence (on craving and false views) as the cause of consternation, the Bhikkhu, mindful as he is, stands detached, independent (of craving and false views); then he clings no more and attains release from rebirth (Saṁsāra). (30)
(14) O Bhikkhu, if someone were to ask,...(Sic.)
How? O Bhikkhu, formless existence is by far more blissful than existence with form. This is one way of cultivating Insight-Knowledge by mindfulness.
And Nibbāna, the cessation of existence is by far more blissful than formless existence. This is the second way.
Now, a disciple... (Sic). Then the Buddha gave the discourse as follows:-
759. Being that come into existence in various forms, as well as beings that take on formless existence, unknowing of the cessation of existence (Nibbāna), are destined to continue rebirth. (31)
760. Those that understand by Insight-Knowledge about existence in form, and who also do not relish formless existence, abide in Nibbāna where dukkha has ceased; they have thus foiled (overcome) Death. (32)
(15) O Bhikkhu, if someone were to ask... (Sic).
How? O Bhikkhu, whereas all the world, that is, the celestial world of devas, Mara and Brahmas and the human world of monks and Brahmins and monarchs,
believe that mind-and-matter are permanent or eternal, beautiful, pleasurable, and that the two constitute a self,
the Noble One (Āryas), by the Path-Knowledge, see them in their true light and know that that worldly view is wrong. This is one way of cultivating Insight-Knowledge by mindfulness.
O Bhikkhu, whereas all the world; i.e., the celestial world of devas, Mara and Brahmas and the human world of monks and Brahmins and monarchs, consider that Nibbāna is false because it is devoid of mind-and-matter,
the Noble One (Āryas) by the Path-Knowledge, see Nibbāna as it really is and know that it is the Ultimate Truth. This is the second way.
Now, a disciple ...(Sic). Then the Buddha continued the discourse as follows:-
761. Look at the world; both celestial and human, labouring under the delusion that (mere mind-and-matter) non-attā though they truly are, Atta exists there. Mind-and-matter are established facts, they do believe so. (33)
762. They think mind-and-matter constitutes attā; but the truth is quite different, for they are indeed non-attā.
The worldly view is wrong because mind-and-matter have only momentary existence, and perish by own nature. (34)
763. The Noble One (Āryas) understand the non-perishing Nibbāna as it really is.
Knowing clearly (by the Path-Knowledge) the Four Noble Truths, they have no desire whatever; they realize an extinction of defilements (Nibbāna) (35)
(16) O Bhikkhus, if someone were to ask, Is there another way by which the twofold Dhammas can be meditated upon?
then the answer is, Yes
.
O Bhikkhus whereas all the world; i.e. the celestial world of devas, Mara and Brahmas and the human world of monks and Brahmins and monarchs take it that the 6 pleasurable senses are good and wholesome (sukha),
the Noble Ones (Āryas) by the Path-Knowledge, see them in their reality and know that they (these seemingly pleasurable senses) are but dukkha.
This is one way of cultivating Insight-Knowledge by mindfulness.
O Bhikkhus whereas the world- i.e. the celestial world of devas, Mara and Brahma, and the human world of monks, Brahmins and monarchs consider that Nibbāna is dukkha because it lacks sensuality,
the Noble Ones (Ārya‘s), by the Path-Knowledge, see Nibbāna as it really is and know how blissful it is. This is the second way.
O Bhikkhus, a disciple who contemplates on the above twofold Dhammas, in mindfulness vigorously, with his mind inclined to Nibbāna, can attain Arahatship right now in this very existence.
If he falls short of Arahatship by failure to cleanse himself thoroughly of defilements, he is sure to attain at least the 3rd Path-Knowledge, that of the Non-returner, (Anāgāmī).
This is what he can expect rightfully.
After saying that the Buddha continued with the following stanzas:-
764. Desirable senses of sights, of sounds, of smells, of tastes, of bodily-touch, and thoughts; these 6, each in its right, are agreeable, pleasing, it may be said. (36)
765. These desirable senses are said to be pleasant (sukha) by the world, celestial or human; their disappearance, (Nibbāna), the world say, is painful (dukkha) (37)
766. Clinging to the existence as one’s self, when extinct in him, (in Nibbāna) the Noble One (Ārya) sees as peaceful pleasant (sukha). The view of the Āryas is just the opposite of the worldly view. (38)
767. What others call pleasant (about sensuality), the Āryas call unpleasant; what others call unpleasant (about Nibbāna), the Āryas call pleasant. (39)
768. See the Dhamma (Nibbāna) that’s difficult of comprehension; the unknowledgeable are all in ignorance about it. Densely clouded by the great darkness (avijjā), the unseeing ones are simply blinded by it. (40)
769. Nibbāna is as clear as daylight to the Noble One. It‘s only to those not versed in the Knowledge of the Path that Nibbāna, though so close, yet remains a sealed book. (41)
770. Lost in the lust for life, the worldling goes on drifting in Saṁsāric current; for those wanderers in Mara’s realm ’It is not an easy thing to grasp the meaning of Nibbāna. (42)
771. With hearts untainted, knowing the way well, the Arahants dwell in Nibbāna on the breaking up of their bodies. Besides, those Noble Ones, who else deserve thorough enlightenment (and realize Nibbāna)? (43)
Thus said the Buddha. The Bhikkhus were delighted with the Buddha’s discourse, which they received with approval.
After each of the 16 exegeses, 60 Bhikkhus dropped clinging, were cleansed of moral taints and won their release from samsara.
End of the 12th Dvayatānupassanā Sutta in the 3rd Mahāvagga.