“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]|.
Bhikkhus, gods and humans delight in |sounds::auditory objects such as various sounds, noises, melodic compositions, verbal expression, whether of praise, blame, honor, respect, disrespect [saddā]|, are fond of sounds, rejoice in sounds. With the change, fading away, and ending of sounds, gods and humans dwell in suffering.
Bhikkhus, gods and humans delight in |odors::smells, scents, fragrances, aromas, stench, perfumes, or natural fragrances such as of flowers, food, or earth [gandhā]|, are fond of odors, rejoice in odors. With the change, fading away, and ending of odors, gods and humans dwell in suffering.
Bhikkhus, gods and humans delight in |tastes::flavors, tastes, sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes such as umami or astringency [rasā]|, are fond of tastes, rejoice in tastes. With the change, fading away, and ending of tastes, gods and humans dwell in suffering.
Bhikkhus, gods and humans delight in |tangibles::tangible objects such as physical surfaces, textures, fabrics, water, air, heat, cold, bodily pressure, or contact with living beings [phoṭṭhabbā]|, are fond of tangibles, rejoice in tangibles. With the change, fading away, and ending of tangibles, gods and humans dwell in suffering.
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.
But bhikkhus, the |Tathāgata::one who has arrived at the truth, an epithet of the Buddha [tathāgata]|, the |Arahant::a worthy one, an epithet of a fully awakened being [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]|.
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.
The Blessed One said this. Having spoken thus, the Well-Gone One further said this:
“Forms, sounds, tastes, odors,
tangibles, and all objects of mind;
Desirable, lovely, and agreeable,
As long as it’s said, ‘They are like this.’
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]|.
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.
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.
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.
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.
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.
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]|.”