The Sutta-Nipâta: III. Mahâvagga

p. 143 (and) when Sugata had said this, the Master further spoke: 33. 'Seeing the real in the unreal, the world of men and gods dwelling in name and form[1], he thinks: "This is true." (756) 34. 'Whichever way they think (it), it becomes otherwise, for it is false to him, and what is false is perishable[2]. (?) (757) 35. 'What is not false, the Nibbâna, that the noble conceive as true, they verily from the comprehension of truth are free from desire (and) perfectly happy[3]. (758) '"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: "What, O Bhikkhus, has been considered pleasure by the world of men, gods, Mâra, Brahman, and amongst the Samanas, Brâmanas, gods, and men, that has by the noble by (their) perfect knowledge been well seen to be really pain," this is one consideration; "what, O Bhikkhus, has been considered pain by the world of men, gods, Mâra, Brahman, and amongst the Samanas, Brâhmanas, gods, and men, that has by the noble by their perfect knowledge been well seen to be really pleasure," this is the second consideration. Thus, O [1. Nâmarûpasmim, 'individuality.' 2. Yena yena hi maññanti Tato tam hoti aññathâ, Tam hi tassa musâ hoti, Mosadhammam hi ittaram. 3. Amosadhammam nibbânam Tad ariyâ sakkato vidû, Te ye sakkâbhisamayâ Nikkhâtâ parinibbutâ.] p. 144

p. 144 Bhikkhus, by the Bhikkhu who considers the Dyad duly, who 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 Anâgâmin (one who does not return).' This said Bhagavat, (and) when Sugata had said so, the Master further spoke: 36. 'Form, sound, taste, smell, and touch are all wished for, pleasing and charming (things) as long as they last, so it is said. (759) 37. 'By you, by the world of men and gods these (things) are deemed a pleasure, but when they cease it is deemed pain by them. (760) 38. 'By the noble the cessation of the existing body is regarded as pleasure; this is the opposite of (what) the wise in all the world (hold)[1]. (761) 39. 'What fools say is pleasure that the noble say is pain, what fools say is pain that the noble know as pleasure:--see here is a thing difficult to understand, here the ignorant are confounded. (762) 40. 'For those that are enveloped there is gloom, for those that do not see there is darkness, and for the good it is manifest, for those that see there is light; (even being) near, those that are ignorant of the way and the Dhamma, do not discern (anything)[2]. (763) [1. Sukhan ti dittham ariyehi Sakkâyass' uparodhanam, Pakkanîkam idam hoti Sabbalokena passatam. 2. Nivutânam tamo hotî Andhakâro apassatam, Satañ ka vivatam hoti

Âloko passatâm iva, Santike na vigânanti Magadhammass' akovidâ.] p. 145 41. 'By those that are overcome by the passions of existence, by those that follow the stream of existence, by those that have entered the realm of Mâra, this Dhamma is not perfectly understood. (764) 42. 'Who except the noble deserve the well-understood state (of Nibbâna)? Having perfectly conceived this state, those free from passion are completely extinguished[1].' (765) This spoke Bhagavat. Glad those Bhikkhus rejoiced at the words of Bhagavat. While this explanation was being given, the minds of sixty Bhikkhus, not seizing (upon anything), were liberated. Dvayatânupassanâsutta is ended. Mahâvagga, the third. [1. Ko nu aññatra-m-ariyehi Padam sambuddham arahati Yam padam samma-d-aññâya Parinibbanti anâsavâ.]