2.
The Chapter on Pairs
1.
The First Discourse on Before the Enlightenment
13. At Sāvatthī. "Before the enlightenment, monks, while still unenlightened, being just a Bodhisatta, this occurred to me - 'What indeed is the gratification in the eye, what is the danger, what is the escape? What of the ear? etc. What of the nose? What of the tongue? What of the body? What is the gratification in the mind, what is the danger, what is the escape?' This occurred to me, monks - 'Whatever happiness and pleasure arises dependent on the eye, this is the gratification in the eye. That the eye is impermanent, suffering, subject to change, this is the danger in the eye. Whatever is the removal of desire and lust, the abandoning of desire and lust regarding the eye, this is the escape from the eye. Whatever the ear, etc. Whatever the nose, etc. Whatever happiness and pleasure arises dependent on the tongue, this is the gratification in the tongue. That the tongue is impermanent, suffering, subject to change, this is the danger in the tongue. Whatever is the removal of desire and lust, the abandoning of desire and lust regarding the tongue, this is the escape from the tongue. Whatever the body, etc. Whatever happiness and pleasure arises dependent on the mind, this is the gratification in the mind. That the mind is impermanent, suffering, subject to change, this is the danger in the mind. Whatever is the removal of desire and lust, the abandoning of desire and lust regarding the mind, this is the escape from the mind.'
"As long as I, monks, did not directly know as it really is the gratification of these six internal sense bases as gratification, the danger as danger, and the escape as escape, I did not acknowledge, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. But when I, monks, directly knew as it really is the gratification of these six internal sense bases as gratification, the danger as danger, and the escape as escape, then I acknowledged, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. And knowledge and vision arose in me - 'Unshakable is my liberation, this is the last birth, there is now no more rebirth.' The first.
2.
The Second Discourse on Before the Enlightenment
14. "Before the enlightenment, monks, while still unenlightened, being just a Bodhisatta, this occurred to me - 'What indeed is the gratification of material forms, what is the danger, what is the escape? What of sounds... etc. what of odours... what of flavours... what of tangible objects... what is the gratification of mental phenomena, what is the danger, what is the escape?' This occurred to me, monks - 'Whatever happiness and pleasure arises dependent on material forms, this is the gratification of material forms. That material forms are impermanent, suffering, subject to change, this is the danger of material forms. Whatever is the removal of desire and lust, the abandoning of desire and lust regarding material forms, this is the escape from material forms. Whatever regarding sounds... odours... flavours... tangible objects... whatever happiness and pleasure arises dependent on mental phenomena, this is the gratification of mental phenomena. That mental phenomena are impermanent, suffering, subject to change, this is the danger of mental phenomena. Whatever is the removal of desire and lust, the abandoning of desire and lust regarding mental phenomena, this is the escape from mental phenomena.'
"As long as I, monks, did not directly know as it really is the gratification of these six external sense bases as gratification, the danger as danger, and the escape as escape, I did not acknowledge, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. But when I, monks, directly knew as it really is the gratification of these six external sense bases as gratification, the danger as danger, and the escape as escape, then I acknowledged, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. And knowledge and vision arose in me - 'Unshakable is my liberation, this is the last birth, there is now no more rebirth.' The second.
3.
The First Discourse on the Quest for Gratification
15. "I, monks, pursued the quest for gratification in the eye. Whatever gratification there is in the eye I attained. As far as there is gratification in the eye, that has been well seen by me through wisdom. I, monks, pursued the quest for danger in the eye. Whatever danger there is in the eye I attained. As far as there is danger in the eye, that has been well seen by me through wisdom. I, monks, pursued the quest for escape from the eye. Whatever escape there is from the eye I attained. As far as there is escape from the eye, that has been well seen by me through wisdom. I, monks, regarding the ear... I, monks, regarding the nose... I, monks, pursued the quest for gratification in the tongue. Whatever gratification there is in the tongue I attained. As far as there is gratification in the tongue, that has been well seen by me through wisdom. I, monks, pursued the quest for danger in the tongue. Whatever danger there is in the tongue I attained. As far as there is danger in the tongue, that has been well seen by me through wisdom. I, monks, pursued the quest for escape from the tongue. Whatever escape there is from the tongue I attained. As far as there is escape from the tongue, that has been well seen by me through wisdom. I, monks, pursued the quest for gratification in the mind. Whatever gratification there is in the mind I attained. As far as there is gratification in the mind, that has been well seen by me through wisdom. I, monks, pursued the quest for danger in the mind. Whatever danger there is in the mind I attained. As far as there is danger in the mind, that has been well seen by me through wisdom. I, monks, pursued the quest for escape from the mind. Whatever escape there is from the mind I attained. As far as there is escape from the mind, that has been well seen by me through wisdom.
"As long as I, monks, did not directly know as it really is the gratification of these six internal sense bases as gratification, the danger as danger, and the escape as escape, etc. I acknowledged. And knowledge and vision arose in me - 'Unshakable is my liberation, this is the last birth, there is now no more rebirth.' The third.
4.
The Second Discourse on the Quest for Gratification
16. "I, monks, pursued the quest for gratification in material forms. Whatever gratification there is in material forms I attained. As far as there is gratification in material forms, that has been well seen by me through wisdom. I, monks, pursued the quest for danger in material forms. Whatever danger there is in material forms I attained. As far as there is danger in material forms, that has been well seen by me through wisdom. I, monks, pursued the quest for escape from material forms. Whatever escape there is from material forms I attained. As far as there is escape from material forms, that has been well seen by me through wisdom. I, monks, regarding sounds, etc. I, monks, regarding odours, etc. I, monks, regarding flavours, etc. I, monks, regarding tangible objects, etc. I, monks, pursued the quest for gratification in mental phenomena. Whatever gratification there is in mental phenomena I attained. As far as there is gratification in mental phenomena, that has been well seen by me through wisdom. I, monks, pursued the quest for danger in mental phenomena. Whatever danger there is in mental phenomena I attained. As far as there is danger in mental phenomena, that has been well seen by me through wisdom. I, monks, pursued the quest for escape from mental phenomena. Whatever escape there is from mental phenomena I attained. As far as there is escape from mental phenomena, that has been well seen by me through wisdom.
"As long as I, monks, did not directly know as it really is the gratification of these six external sense bases as gratification, the danger as danger, and the escape as escape, etc. I acknowledged. And knowledge and vision arose in me - 'Unshakable is my liberation, this is the last birth, there is now no more rebirth.' The fourth.
5.
The First Discourse on If There Were No Gratification
17. "If, monks, there were no gratification in the eye, beings would not become attached to the eye. But because, monks, there is gratification in the eye, therefore beings become attached to the eye. If, monks, there were no danger in the eye, beings would not become disenchanted with the eye. But because, monks, there is danger in the eye, therefore beings become disenchanted with the eye. If, monks, there were no escape from the eye, beings would not escape from the eye. But because, monks, there is escape from the eye, therefore beings escape from the eye. If, monks, there were no gratification in the ear... If, monks, there were no gratification in the nose... If, monks, there were no gratification in the tongue, beings would not become attached to the tongue. But because, monks, there is gratification in the tongue, therefore beings become attached to the tongue. If, monks, there were no danger in the tongue, beings would not become disenchanted with the tongue. But because, monks, there is danger in the tongue, therefore beings become disenchanted with the tongue. If, monks, there were no escape from the tongue, beings would not escape from the tongue. But because, monks, there is escape from the tongue, therefore beings escape from the tongue. If, monks, there were no gratification in the body... If, monks, there were no gratification in the mind, beings would not become attached to the mind. But because, monks, there is gratification in the mind, therefore beings become attached to the mind. If, monks, there were no danger in the mind, beings would not become disenchanted with the mind. But because, monks, there is danger in the mind, therefore beings become disenchanted with the mind. If, monks, there were no escape from the mind, beings would not escape from the mind. But because, monks, there is escape from the mind, therefore beings escape from the mind.
"As long as, monks, beings did not directly know as it really is the gratification of these six internal sense bases as gratification, the danger as danger, and the escape as escape, for so long, monks, beings from the world with its gods, with its Māras, with its Brahmās, from the generation with its ascetics and brahmins, with its gods and humans, did not dwell escaped, unbound, free, with a mind rid of barriers. But when, monks, beings directly knew as it really is the gratification of these six internal sense bases as gratification, the danger as danger, and the escape as escape, then, monks, beings from the world with its gods, with its Māras, with its Brahmās, from the generation with its ascetics and brahmins, with its gods and humans, dwell escaped, unbound, free, with a mind rid of barriers." The fifth.
6.
The Second Discourse on If There Were No Gratification
18. "If, monks, there were no gratification in forms, beings would not become attached to forms. But because, monks, there is gratification in forms, therefore beings become attached to forms. If, monks, there were no danger in forms, beings would not become disenchanted with forms. But because, monks, there is danger in forms, therefore beings become disenchanted with forms. If, monks, there were no escape from forms, beings would not escape from forms. But because, monks, there is escape from forms, therefore beings escape from forms. If, monks, there were no gratification in sounds... odours... flavours... tangible objects... mental phenomena, beings would not become attached to mental phenomena. But because, monks, there is gratification in mental phenomena, therefore beings become attached to mental phenomena. If, monks, there were no danger in mental phenomena, beings would not become disenchanted with mental phenomena. But because, monks, there is danger in mental phenomena, therefore beings become disenchanted with mental phenomena. If, monks, there were no escape from mental phenomena, beings would not escape from mental phenomena. But because, monks, there is escape from mental phenomena, therefore beings escape from mental phenomena.
"As long as, monks, beings did not directly know as it really is the gratification of these six external sense bases as gratification, the danger as danger, and the escape as escape, for so long, monks, beings from the world with its gods, with its Māras, with its Brahmās, from the generation with its ascetics and brahmins, with its gods and humans, did not dwell escaped, unbound, free, with a mind rid of barriers. But when, monks, beings directly knew as it really is the gratification of these six external sense bases as gratification, the danger as danger, and the escape as escape, then, monks, beings from the world with its gods, with its Māras, with its Brahmās, from the generation with its ascetics and brahmins, with its gods and humans, dwell escaped, unbound, free, with a mind rid of barriers." The sixth.
7.
The First Discourse on Delighting
19. "Whoever, monks, delights in the eye, delights in suffering. Whoever delights in suffering, he is not released from suffering, I say. Whoever the ear, etc. Whoever the nose, etc. Whoever delights in the tongue, delights in suffering. Whoever delights in suffering, he is not released from suffering, I say. Whoever the body, etc. Whoever delights in the mind, delights in suffering. Whoever delights in suffering, he is not released from suffering," I say.
"But whoever, monks, does not delight in the eye, does not delight in suffering. Whoever does not delight in suffering, he is released from suffering, I say. Whoever the ear, etc. Whoever the nose, etc. Whoever does not delight in the tongue, does not delight in suffering. Whoever does not delight in suffering, he is released from suffering, I say. Whoever the body, etc. Whoever does not delight in the mind, does not delight in suffering. Whoever does not delight in suffering, he is released from suffering," I say. The seventh.
8.
The Second Discourse on Delighting
20. "Whoever, monks, delights in forms, delights in suffering. Whoever delights in suffering, he is not released from suffering, I say. Whoever in sounds... etc. odours... flavours... tangible objects... mental phenomena delights in, delights in suffering. Whoever delights in suffering, he is not released from suffering," I say.
"But whoever, monks, does not delight in forms, does not delight in suffering. Whoever does not delight in suffering, he is released from suffering, I say. Whoever in sounds... etc. odours... flavours... tangible objects... mental phenomena does not delight in, does not delight in suffering. Whoever does not delight in suffering, he is released from suffering," I say. The eighth.
9.
The First Discourse on the Arising of Suffering
21. "Whatever, monks, is the arising, presence, production, manifestation of the eye, this is the arising of suffering, the presence of diseases, the manifestation of ageing and death. Whatever of the ear, etc. Whatever of the nose... Whatever of the tongue... Whatever of the body... Whatever is the arising, presence, production, manifestation of the mind, this is the arising of suffering, the presence of diseases, the manifestation of ageing and death.
"But whatever, monks, is the cessation, appeasement, passing away of the eye, this is the cessation of suffering, the appeasement of diseases, the passing away of ageing and death. Whatever of the ear... Whatever of the nose... Whatever of the tongue... Whatever of the body... Whatever is the cessation, appeasement, passing away of the mind, this is the cessation of suffering, the appeasement of diseases, the passing away of ageing and death." The ninth.
10.
The Second Discourse on the Arising of Suffering
22. "Whatever, monks, is the arising, presence, production, manifestation of forms, this is the arising of suffering, the presence of diseases, the manifestation of ageing and death. Whatever of sounds... etc. whatever of odours... whatever of flavours... whatever of tangible objects... whatever is the arising, presence, production, manifestation of mental phenomena, this is the arising of suffering, the presence of diseases, the manifestation of ageing and death.
"But whatever, monks, is the cessation, appeasement, passing away of forms, this is the cessation of suffering, the appeasement of diseases, the passing away of ageing and death. Whatever of sounds... etc. whatever of odours... whatever of flavours... whatever of tangible objects... whatever is the cessation, appeasement, passing away of mental phenomena, this is the cessation of suffering, the appeasement of diseases, the passing away of ageing and death." The tenth.
The Chapter on Pairs is the second.
Its summary:
Two spoken with Not This, the other two with delighting;
Two spoken with arising, by that the chapter is called.