'"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 aharas (food?)," this is one consideration, "but from the complete destruction of the aharas, 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

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remain, the state of an Anagamin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

24. 'Whatever pain arises is all in consequence of the aharas, by the destruction of the aharas there is no origin of pain. (747)

25. 'Looking upon this pain that springs from the aharas as misery, having seen the result of all aharas, not resorting to all aharas, (748)

26. 'Having seen that health is from the destruction of desire, he that serves discriminatingly and stands fast in the Dhamma cannot be reckoned as existing, being accomplished[1]. (749)

'"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 ingitas (commotions)," this is one consideration, "but from the complete destruction of the ingitas, 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:

27. 'Whatever pain arises is all in consequence of the ingitas, by the destruction of the ingitas there is no origin of pain. (750)

28. 'Looking upon this pain that springs from

[1. Samkham nopeti vedagu.]

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the ingitas as misery, and therefore having abandoned the ingitas and having stopped the samkharas; let the Bhikkhu free from desire and not seizing (upon anything), thoughtful, wander about. (751)