3:12 The Contemplation of Dualities
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('â', Your listening to teachings that are skillful, noble, leading onward, going to self-awakening is a prerequisite for what?â they should be told, ),
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('â', For the sake of knowing qualities of dualities as they actually are.â Which duality are you speaking about? ),
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('â', This is stress. This is the origination of stressâ: This is one contemplation. ),
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('â', This is the cessation of stress. This is the path of practice leading to the cessation of stressâ: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return." That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: "Those who donât discern stress, what brings stress into play, & where it totally stops, without trace; who donât know the path, the way to the stilling of stress: lowly in their awareness-release & discernment-release, incapable of making an end, theyâre headed to birth & aging. But those who discern stress, what brings stress into play, & where it totally stops, without trace; who discern the path, the way to the stilling of stress: consummate in their awareness-release & discernment-release, capable of making an end, they arenât headed to birth & aging.1 "Now, if there are any who ask, ),
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('â', Would there be the right contemplation of dualities in yet another way?â they should be told, ),
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('â', There would.â How would that be? ),
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('â', Whatever stress comes into play is all from acquisition2 as a requisite conditionâ: This is one contemplation. ),
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('â', From the remainderless fading & cessation of that very acquisition, there is no coming into play of stressâ: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return." That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: "From acquisition as cause the many forms of stress come into being in the world. Whoever, unknowing, makes acquisitions —the dullard— comes to stress again & again. Therefore, discerning, you shouldnât create acquisitions as you stay focused on the birth & origin of stress." "Now, if there are any who ask, ),
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('â', Would there be the right contemplation of dualities in yet another way?â they should be told, ),
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('â', There would.â How would that be? ),
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('â', Whatever stress comes into play is all from ignorance as a requisite conditionâ: This is one contemplation. ),
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('â', From the remainderless fading & cessation of that very ignorance, there is no coming into play of stressâ: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return." That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: "Those who journey the wandering-on through birth & death, again & again, in this state here or anywhere else, that destination is simply through ignorance. This ignorance is a great delusion whereby they have wandered-on a long, long time. While beings immersed in clear knowing donât go to further becoming. "Now, if there are any who ask, ),
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('â', Would there be the right contemplation of dualities in yet another way?â they should be told, ),
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('â', There would.â How would that be? ),
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('â', Whatever stress comes into play is all from fabrication as a requisite conditionâ: This is one contemplation. ),
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('â', From the remainderless fading & cessation of that very fabrication, there is no coming into play of stressâ: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return." That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: "Any stress that comes into play is all from fabrication as a requisite condition. With the cessation of fabrication, there is no stress coming into play. Knowing this drawback— that stress comes from fabrication as a requisite condition— with the tranquilizing of all fabrication, with the stopping of perception: Thatâs how there is the ending of stress. Knowing this as it actually is, an attainer-of-knowledge sees rightly. Seeing rightly, the wise— conquering the fetter of Mṅra— go to no further becoming. "Now, if there are any who ask, ),
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('â', Would there be the right contemplation of dualities in yet another way?â they should be told, ),
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('â', There would.â How would that be? ),
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('â', Whatever stress comes into play is all from consciousness as a requisite conditionâ: This is one contemplation. ),
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('â', From the remainderless fading & cessation of that very consciousness, there is no coming into play of stressâ: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return." That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: "Any stress that comes into play is all from consciousness as a requisite condition. With the cessation of consciousness, there is no stress coming into play. Knowing this drawback— that stress comes from consciousness as a requisite condition— with the stilling of consciousness, the monk free from hunger is totally unbound. "Now, if there are any who ask, ),
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('â', Would there be the right contemplation of dualities in yet another way?â they should be told, ),
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('â', There would.â How would that be? ),
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('â', Whatever stress comes into play is all from contact as a requisite conditionâ: This is one contemplation. ),
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('â', From the remainderless fading & cessation of that very contact, there is no coming into play of stressâ: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return." That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: "For those overcome by contact, flowing along in the stream of becoming, following a miserable path, the ending of fetters is far away. While those who comprehend contact, delighting in stilling through discernment, they, by breaking through contact, free from hunger, are totally unbound. "Now, if there are any who ask, ),
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('â', Would there be the right contemplation of dualities in yet another way?â they should be told, ),
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('â', There would.â How would that be? ),
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('â', Whatever stress comes into play is all from feeling as a requisite conditionâ: This is one contemplation. ),
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('â', From the remainderless fading & cessation of that very feeling, there is no coming into play of stressâ: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return." That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: "Knowing that whatever is felt— pleasure, pain, neither pleasure nor pain, within or without— is stressful; seeing its deceptive nature, its dissolving, its passing away at each contact, each contact, he knows it right there: With just the ending of feeling, there is no stress coming into play. "Now, if there are any who ask, ),
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('â', Would there be the right contemplation of dualities in yet another way?â they should be told, ),
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('â', There would.â How would that be? ),
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('â', Whatever stress comes into play is all from craving as a requisite conditionâ: This is one contemplation. ),
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('â', From the remainderless fading & cessation of that very craving, there is no coming into play of stressâ: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return." That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: "With craving his companion, a man wanders on a long, long time. Neither in this state here nor anywhere else does he go beyond the wandering-          on. Knowing this drawback— that craving brings stress into play— free     from craving, devoid     of clinging, mindful,     the monk lives the mendicant life."3 "Now, if there are any who ask, ),
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('â', Would there be the right contemplation of dualities in yet another way?â they should be told, ),
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('â', There would.â How would that be? ),
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('â', Whatever stress comes into play is all from clinging as a requisite conditionâ: This is one contemplation. ),
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('â', From the remainderless fading & cessation of that very clinging, there is no coming into play of stressâ: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return." That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: "From clinging as a requisite condition comes becoming. One who has come into being goes to stress. There is death for one who is born. This is the coming into play of stress. Thus, with the ending of clinging, the wise seeing rightly, directly knowing the ending of birth, go to no further becoming. "Now, if there are any who ask, ),
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('â', Would there be the right contemplation of dualities in yet another way?â they should be told, ),
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('â', There would.â How would that be? ),
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('â', Whatever stress comes into play is all from arousal4 as a requisite conditionâ: This is one contemplation. ),
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('â', From the remainderless fading & cessation of that very arousal, there is no coming into play of stressâ: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return." That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: "Any stress that comes into play is all from arousal as a requisite condition. With the cessation of arousal, there is no stress coming into play. Knowing this drawback— that stress comes from arousal as a requisite condition— with the relinquishing of all arousal, a monk released in non-arousal, his craving for becoming     crushed, his mind at peace, his wandering-on in birth totally ended: He has no further becoming. "Now, if there are any who ask, ),
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('â', Would there be the right contemplation of dualities in yet another way?â they should be told, ),
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('â', There would.â How would that be? ),
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('â', Whatever stress comes into play is all from nutriment5 as a requisite conditionâ: This is one contemplation. ),
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('â', From the remainderless fading & cessation of that very nutriment, there is no coming into play of stressâ: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return." That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: "Any stress that comes into play is all from nutriment as a requisite condition. With the cessation of nutriment, there is no stress coming into play. Knowing this drawback— that stress comes from nutriment as a requisite condition— comprehending          all nutriment, independent          of all nutriment,6 rightly seeing freedom from disease through the total ending of effluents, judiciously associating, a judge, he, an attainer-of-knowledge, goes beyond judgment, beyond classification.7 "Now, if there are any who ask, ),
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('â', Would there be the right contemplation of dualities in yet another way?â they should be told, ),
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('â', There would.â How would that be? ),
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('â', Whatever stress comes into play is all from what is perturbed as a requisite conditionâ: This is one contemplation. ),
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('â', From the remainderless fading & cessation of what is perturbed, there is no coming into play of stressâ: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return." That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: "Any stress that comes into play is all from what is perturbed as a requisite condition. With the cessation of what is perturbed, there is no stress coming into play. Knowing this drawback— that stress comes from what is perturbed as a requisite condition— the monk thus renouncing perturbance, putting a stop to fabrications, free from perturbance, free from clinging, mindful he lives the mendicant life. "Now, if there are any who ask, ),
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('â', Would there be the right contemplation of dualities in yet another way?â they should be told, ),
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('â', There would.â How would that be? ),
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('â', For one who is dependent, there is waveringâ: This is one contemplation. ),
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('â', One who is independent doesnât waverâ: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return." That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: "One independent doesnât waver. One dependent, clinging to this state here or anywhere else, doesnât go beyond the wandering-on. Knowing this drawback— the great danger in dependencies— in- dependent, free from clinging, mindful the monk lives the mendicant life.8 "Now, if there are any who ask, ),
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('â', Would there be the right contemplation of dualities in yet another way?â they should be told, ),
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('â', There would.â How would that be? ),
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('â', Formless phenomena are more peaceful than formsâ: This is one contemplation. ),
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('â', Cessation is more peaceful than formless phenomenaâ: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return." That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: Those beings headed to forms, and those standing in the formless, with no knowledge of cessation, return to further becoming. But, comprehending form, not taking a stance in formless things, those released in cessation are people whoâve left death          behind.9 "Now, if there are any who ask, ),
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('â', Would there be the right contemplation of dualities in yet another way?â they should be told, ),
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('â', There would.â How would that be? ),
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('â', Whatever is considered as "This is true" by the world with its devas, Mṅras, & Brahmṅs, by this generation with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it has come to be with right discernment by the noble ones as "This is false"â: This is one contemplation. ),
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('â', Whatever is considered as "This is false" by the world with its devas, Mṅras, & Brahmṅs, by this generation with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it has come to be with right discernment by the noble ones as "This is true"â: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return." That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: "See the world, together with its devas, supposing not-self to be self. Entrenched in name-&-form, they suppose that ),
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('â', This is true.â In whatever terms they suppose it it turns into something other than that,10 and thatâs whatâs false about it: Changing, itâs deceptive by nature. Undeceptive by nature is unbinding11: That the noble ones know as true. They, through breaking through to the truth, hunger-free, are totally unbound. "Now, if there are any who ask, ),
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('â', Would there be the right contemplation of dualities in yet another way?â they should be told, ),
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('â', There would.â How would that be? ),
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('â', Whatever is considered as "This is bliss" by the world with its devas, Mṅras, & Brahmṅs, by this generation with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it has come to be with right discernment by the noble ones as "This is stressful"â: This is one contemplation. ),
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('â', Whatever is considered as "This is stressful" by the world with its devas, Mṅras, & Brahmṅs, by this generation with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it has come to be with right discernment by the noble ones as "This is bliss"â: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return." That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further: "All sights, sounds, smells, tastes, tactile sensations, & ideas that are     welcome, appealing, agreeable— as long as theyâre said to exist, are supposed by the world together with its devas to be bliss. But when they cease, thatâs supposed by them to be stress. The stopping of self-identity is viewed by the noble ones as bliss. This, when seen, runs counter to the whole world. What others say               is blissful, the noble ones say     is stress. What others say          is stressful, the noble know     as bliss. See the Dhamma, hard to understand! Here those who donât know are confused. For those who are veiled, itâs     darkness, blindness for those who donât see. But for the good it is blatant, like light for those who see. Though in its very presence, they donât understand it— dumb animals, unadept in the Dhamma. Itâs not easy for those overcome by passion for becoming, flowing along in the stream of becoming, falling under Mṅraâs sway,12 to wake up to this Dhamma. Who, apart from the noble, is worthy to wake up to this state?— the state that, through rightly knowing it, they totally unbind, effluent-free." That is what the Blessed One said. Gratified, the monks delighted in the Blessed Oneâs words. And while this explanation was being given, the minds of 60 monks, through lack of clinging, were released from effluents. vv. 724–765 Notes 1. See SN 56:22. 2. The term ),
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('â', acquisitionâ (upadhi), in its everyday sense, denotes the possessions, baggage, and other paraphernalia that a nomadic family might carry around with it in its wanderings. On the psychological level, it denotes anything for which one might have a sense of ),
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('â', Iâ or ),
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('â', mineâ and which, consequently, one would carry around as a kind of mental baggage. The verse following this prose passage is identical with the Buddhaâs first answer to Mettagū in Sn 5:4. 3. See Iti 15. 4. Arousal = ṅrambha, a word with many possible alternative meanings. Among them: disruption; seizure of an object; inception of action (often with violent connotations). 5. "There are these four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born. Which four? Physical food, gross or refined; contact as the second, intellectual intention the third, and consciousness the fourth." — SN 12:63. For more on this topic, see SN 12:63–64. 6. See Dhp 92–93. 7. See Iti 63, SN 1:20, and SN 22:85–86. 8. See Ud 8:4. 9. See Iti 72–73. 10. See MN 113, note 3. 11. "His release, being founded on truth, does not fluctuate, for whatever is deceptive is false; unbinding—the undeceptive—is true. Thus a monk so endowed is endowed with the highest determination for truth, for this—unbinding, the undeceptive—is the highest noble truth." — MN 140 12. On Mṅraâs sway, see SN 4:19, SN 35:115, SN 35:189, and SN 35:199. See also: DN 15; MN 9; MN 140; SN 12:1; SN 12:15; SN 22:94; SN 35:93; AN 4:5; AN 4:24; Iti 51; Iti 103 - --> - - - -