[406] "But might there be right contemplation of the dualities (sammādvayatānupassanā) in yet another way?" — if, bhikkhus, there should be those who ask thus, they should be told: "There might." And how might there be? Bhikkhus, whatever is regarded by the world with its devas, Māra, and Brahmā, by this generation with its ascetics and brahmins, its devas and humans, as "this is happiness," that has been well seen by the noble ones with right wisdom (sammappaññā), as it really is (yathābhūta), thus: "this is suffering (dukkha)" — this is one contemplation. Bhikkhus, whatever is regarded by the world with its devas … its devas and humans as "this is suffering," that has been well seen by the noble ones with right wisdom, as it really is, thus: "this is happiness" — this is the second contemplation. Bhikkhus, for a bhikkhu who dwells thus rightly contemplating the dualities, heedful, ardent (ātāpī), and resolute, one of two fruits is to be expected: final knowledge (aññā) in this very life or, there being a residue of clinging (upādisesa), the state of a non-returner.
This is what the Blessed One said. Having said this, the Well-Farer, the Teacher, said further:
Forms, sounds, odours, tastes,
contacts and dhammas, every one —
desirable, lovely, and agreeable,
so long as they are said to exist —
these, by the world with its devas,
are indeed deemed to be happiness;
but where these cease,
that they deem to be suffering.
By the noble ones it has been seen as happiness:
the stopping of personal existence (sakkāya);
this [vision] of those who see
runs counter to the whole world.
What others speak of as happiness,
that the noble ones speak of as suffering;
what others speak of as suffering,
that the noble ones have known as happiness.
Behold a Dhamma hard to know:
here the undiscerning are bewildered.
For those who are shrouded there is darkness,
blind darkness for those who do not see;
but for the good it lies open,
like light for those who see.
Though it is near at hand, they do not understand it —
brutes, unskilled in the Dhamma.
By those in the grip of lust for existence (bhavarāga),
drifting along the stream of existence,
gone down into Māra's domain,
this Dhamma is not easily awakened to.
Who indeed, apart from the noble ones,
is worthy to awaken fully to that state —
the state which, having rightly known,
those without taints (āsava) attain final Nibbāna?
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.