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DVAYATÂNUPASSANÂSUTTA.
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, 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. (?)
(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
(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, О Bhikkhus, has been considered pleasure 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 pain," this is one consideration; "what, О 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 Nâmarūpasmim, individuality.' 2 Yena yena hi maññanti
Tato tam hoti aññathâ, Tam hi tassa musâ hoti, Mosadhammam hi ittaram. 8 Amosadhammam nibbânam
Tad ariyâ sakkato vidū, Te ve sakkâbhisamaya Nikkhâtâ parinibbutâ.
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