'"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 has been considered true by the world of men, together with the gods, Mara, Brahman, and amongst the Samanas, Bramanas, gods, and men, that has by the noble through their perfect knowledge been well seen to be really false," this is one consideration; "what, O Bhikkhus, has been considered false by the world of men, together with the gods, Mara, Brahman, and amongst the Samanas, Bramanas, gods, and men, that has by the noble through their perfect knowledge been well seen to be really true," this is another consideration. Thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that 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 Anagamin (one that does not return).' This said Bhagavat,

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(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 Nibbana, 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, Mara, Brahman, and amongst the Samanas, Bramanas, 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, Mara, Brahman, and amongst the Samanas, Brahmanas, 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. Namarupasmim, 'individuality.'

2. Yena yena hi mannanti
Tato tam hoti annatha,
Tam hi tassa musa hoti,
Mosadhammam hi ittaram.

3. Amosadhammam nibbanam
Tad ariya sakkato vidu,
Te ye sakkabhisamaya
Nikkhata parinibbuta.]

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