'"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 upadanas (the seizures)," this is one consideration, "but from the complete destruction of the upadanas, 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 Anagamin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

19. 'The existence is in consequence of the upadanas; he who has come into existence goes to pain, he who has been born is to die, this is the origin of pain. (742)

20. 'Therefore from the destruction of the upadanas the wise with perfect knowledge, having seen (what causes) the destruction of birth, do not go to re-birth. (743)

'"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

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consequence of the arambhas (exertions)," this is one consideration, "but from the complete destruction of the arambhas, 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 Anagamin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

21. 'Whatever pain arises is all in consequence of the arambhas, by the destruction of the arambhas there is no origin of pain. (744)

22, 23. 'Looking upon this pain that springs from the arambhas as misery, having abandoned all the arambhas, birth and transmigration have been crossed over by the Bhikkhu who is 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)