To supplement my earlier post, from SNP 3.12 – Observation of Dualities
“‘That which is regarded as truth by this world together with its gods, its Māras and its Brahmās, in this generation together with its ascetics and priests, its princes and people, that the noble ones, having clearly seen with correct wisdom in accordance with reality, understand to be false’, this is one observation. ‘That which is regarded as false by this world together with its gods, its Māras and its Brahmās, in this generation together with its ascetics and priests, its princes and people, that the noble ones, having clearly seen with correct wisdom in accordance with reality, understand to be true’, this is a second observation. Rightly observing this duality, a monk who meditates diligent, ardent, and resolute may expect one of two results: final knowledge in this very life, or is there is anything left over, non-return.”
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“That which is regarded as pleasure by this world together with its gods, its Māras and its Brahmās, in this generation together with its ascetics and priests, its princes and people, that the noble ones, having clearly seen with correct wisdom in accordance with reality, understand to be suffering’, this is one observation. ‘That which is regarded as suffering by this world together with its gods, its Māras and its Brahmās, in this generation together with its ascetics and priests, its princes and people, that the noble ones, having clearly seen with correct wisdom in accordance with reality, understand to be pleasure’, this is a second observation. Rightly observing this duality, a monk who meditates diligent, ardent, and resolute may expect one of two results: final knowledge in this very life, or is there is anything left over, non-return.”
Sights, sounds, tastes, and smells,
Touches, mental phenomena, the lot;
Are wished for, desirable, pleasing,
As long as it is said: “They exist”.
These are agreed by the world
With its gods to be pleasurable,
But when they cease,
That, they agree, is suffering.
The uprooting of identity
Is seen by the noble ones as pleasurable;
But this contradicts
What the whole world sees.
What others see as pleasure,
The noble ones see as suffering;
What others see as suffering,
The noble ones see as pleasure.
See this principle, so hard to understand,
Which confuses the ignorant.
Shrouded in darkness,
Blind, they cannot see.
The good can see as by a light
When the curtain is drawn back.
But beasts who are unskilled in Dhamma,
Do not understand, even when it is right there.
Overcome by desire for new life,
Flowing down the stream of rebirth,
They are reborn in Māra’s realm:
This is not the Teaching of the Buddha.
Who beside the noble ones
Is worthy of waking up to that state?
Fully understanding that state,
One is quenched, without corruptions.