“Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā. Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.
“Bhikkhus, gods and humans delight in |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]|, are fond of forms, rejoice in forms. With the change, fading away, and ending of forms, gods and humans dwell in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.
Saddārāmā, bhikkhave, devamanussā saddaratā saddasammuditā. Saddavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.
Bhikkhus, gods and humans delight in |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]|, are fond of sounds, rejoice in sounds. With the change, fading away, and ending of sounds, gods and humans dwell in suffering.
Gandhārāmā, bhikkhave, devamanussā gandharatā gandhasammuditā. Gandhavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.
Bhikkhus, gods and humans delight in |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]|, are fond of odors, rejoice in odors. With the change, fading away, and ending of odors, gods and humans dwell in suffering.
Rasārāmā, bhikkhave, devamanussā rasaratā rasasammuditā. Rasavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.
Bhikkhus, gods and humans delight in |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]|, are fond of tastes, rejoice in tastes. With the change, fading away, and ending of tastes, gods and humans dwell in suffering.
Phoṭṭhabbārāmā, bhikkhave, devamanussā phoṭṭhabbaratā phoṭṭhabbasammuditā. Phoṭṭhabbavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.
Bhikkhus, gods and humans delight in |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]|, are fond of tangibles, rejoice in tangibles. With the change, fading away, and ending of tangibles, gods and humans dwell in suffering.
Dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā. Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.
Bhikkhus, gods and humans delight in |mental objects::thoughts, ideas, memories, intentions, perceptions, concepts, beliefs, mental images, or fabrications arising from past experiences and future projections [dhammā]|, are fond of mental objects, rejoice in mental objects. With the change, fading away, and ending of mental objects, gods and humans dwell in suffering.
Tathāgato ca kho, bhikkhave, arahaṁ sammāsambuddho rūpānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā na rūpārāmo na rūparato na rūpasammudito. Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati.
But bhikkhus, the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, the perfectly Awakened One, having understood as it actually is the |arising::appearance, origination [samudaya]|, the |passing away::disappearance, vanishing, subsiding [atthaṅgama]|, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the escape in regard to forms, does not delight in forms, is not fond of forms, does not rejoice in forms. With the change, fading away, and ending of forms, the Tathāgata dwells in |contentment::ease, contented abiding [sukha]|.
Saddānaṁ … gandhānaṁ … rasānaṁ … phoṭṭhabbānaṁ … dhammānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā na dhammārāmo na dhammarato na dhammasammudito. Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati.
Bhikkhus, the Tathāgata, the Arahant, the perfectly Awakened One, having understood as it actually is the arising, the passing away, the gratification, the drawback, and the escape in regard to sounds ... odors ... tastes ... tangibles ... mental objects, does not delight in mental objects, is not fond of mental objects, does not rejoice in mental objects. With the change, fading away, and ending of mental objects, the Tathāgata dwells in contentment.
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
The Blessed One said this. Having spoken thus, the Accomplished One further said this:
“Rūpā saddā rasā gandhā,
phassā dhammā ca kevalā;
Iṭṭhā kantā manāpā ca,
yāvatatthīti vuccati.
“Forms, sounds, tastes, odors,
tangibles, and all objects of mind;
Desirable, lovely, and agreeable,
As long as it’s said, ‘They are like this.’
Sadevakassa lokassa,
ete vo sukhasammatā;
Yattha cete nirujjhanti,
taṁ tesaṁ dukkhasammataṁ.
For the world with its gods,
these are |considered to be happiness::regarded as pleasure [sukhasammatā]|;
But where these cease,
that is |considered to be stressful::regarded as painful, agreed to be uncomfortable [dukkhasammata]|.
Sukhaṁ diṭṭhamariyebhi,
sakkāyassa nirodhanaṁ;
Paccanīkamidaṁ hoti,
sabbalokena passataṁ.
The Noble Ones see happiness,
in the ceasing of |personal existence::individual identity, embodied being, view that one is the owner of the body and mind [sakkāya]|;
This view is contrary,
to how the whole world sees.
Yaṁ pare sukhato āhu,
tadariyā āhu dukkhato;
Yaṁ pare dukkhato āhu,
tadariyā sukhato vidū.
What others speak of as happiness,
the Noble Ones declare to be suffering;
What others speak of as suffering,
that the Noble Ones know as contentment.
Passa dhammaṁ durājānaṁ,
sammūḷhettha aviddasu;
Nivutānaṁ tamo hoti,
andhakāro apassataṁ.
See this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, difficult to fathom,
here, the |unwise::those lacking in insight and discernment [aviddasu]| are |bewildered::confused, disoriented by delusion [sammūḷha]|;
For those with obstructed vision, there is |darkness::ignorance, gloom, murkiness [tamas]|,
sheer blindness for those who do not see.
Satañca vivaṭaṁ hoti,
āloko passatāmiva;
Santike na vijānanti,
maggā dhammassa akovidā.
But for the |virtuous person::wise person, sage [santa]|, it is unconcealed,
like light for those who see;
Even when nearby, they do not understand,
those unskilled in the Dhamma.
Bhavarāgaparetebhi,
bhavarāgānusārībhi;
Māradheyyānupannehi,
nāyaṁ dhammo susambudho.
By those overcome by |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for becoming,
going along with its flow and pull;
Having fallen under the power of death,
this Dhamma is not truly awakened to.
Ko nu aññatra mariyebhi,
Padaṁ sambuddhumarahati;
Yaṁ padaṁ sammadaññāya,
Parinibbanti anāsavā”ti.
Who else apart from the Noble Ones,
is worthy to completely comprehend this state;
When they have perfectly understood this state,
the taintless ones |die their final death::attains final Nibbāna, is completely quenched [parinibbāti]|.”