Using the simile of a great tree nourished by sap, the Buddha explains that perceiving gratification in graspable objects fuels craving and perpetuates suffering, whereas seeing their drawbacks leads to the cessation of craving and the end of suffering.

Bhikkhus, when one dwells perceiving the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in objects that can be grasped at, craving ceases. From the cessation of craving, there is the cessation of clinging; from the cessation of clinging, there is the cessation of continued existence; from the cessation of continued existence, there is the cessation of birth; from the cessation of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus there is the cessation of this whole mass of suffering.

When one dwells perceiving enjoyment in things that are the basis for fetters, there is a descent of consciousness. When one dwells perceiving the drawback in things that are the basis for fetters, there is no descent of consciousness.

Bhikkhus, when one dwells perceiving the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in things that are the basis for fetters, there is no descent of consciousness. With the ending of consciousness, there is the ending of name and form; with the ending of name and form ... the ending of the six sense bases; with the ending of the six sense bases ... the ending of contact; with the ending of contact ... the ending of felt experience; with the ending of felt experience ... the ending of craving; with the ending of craving ... the ending of clinging; with the ending of clinging ... the ending of existence; with the ending of existence ... the ending of birth; with the ending of birth ... aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering.

The Buddha uses the simile of a bonfire to explain how perceiving gratification in objects that can be grasped at leads to clinging, to suffering, and how perceiving drawbacks in objects that can be grasped at leads to the cessation of clinging, to the ending of suffering.

Bhikkhus, when one dwells perceiving the |drawbacks::disadvantages, unsatisfactoriness, inadequacy, danger [ādīnava]| in objects that can be grasped at, craving ceases. From the cessation of craving, there is the cessation of clinging; from the cessation of clinging, there is the cessation of continued existence; from the cessation of continued existence, there is the cessation of birth; from the cessation of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus there is the cessation of this whole mass of suffering.

The Buddha explains how to completely comprehend the gratification, drawback, and escape in the case of sensual pleasures, form, and felt experience.

Whatever ascetics or brahmins, bhikkhus, do not understand as it actually is, the gratification as gratification, the drawback as drawback, and the escape as escape in the case of sensual pleasures, it is not possible that they will themselves |completely comprehend::fully understand [parijānāti]| sensual pleasures or instruct another so that he can completely comprehend sensual pleasures—that is impossible. Whatever ascetics or brahmins, bhikkhus, understand as it actually is, the gratification as gratification, the drawback as drawback, and the escape as escape in the case of sensual pleasures, it is possible that they will themselves completely comprehend sensual pleasures and instruct another so that he can completely comprehend sensual pleasures—that is possible.

A lay disciple asks the Buddha why greed, aversion, and illusion still occupy and remain in his mind. The Buddha explains the importance of cultivating discernment of the gratification, drawback, and escape in the case of sensual pleasures along with cultivating the joy and happiness apart from sensual pleasures. He then recounts a conversation with the Nigaṇṭhas on this topic.

‘Even if, Mahānāma, a noble disciple has clearly seen |as it truly is::as it has come to be, in reality [yathābhūta]| with proper wisdom that sensual pleasures provide little |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, are fraught with much |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| and despair, and that their |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| is even greater—yet if he does not attain the |joy and happiness::joyful pleasure associated with the first and second jhāna. You can read more on the factors of a jhāna in [AN 5.28](/an5.28) discourse. [pītisukha]| that is apart from sensual pleasures, apart from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, or to something more peaceful than that, then he has not yet turned away from sensual pleasures. But when, Mahānāma, a noble disciple has clearly seen as it truly is with proper wisdom that sensual pleasures provide little gratification, are fraught with much suffering and despair, and that their drawback is even greater—and he attains the joy and happiness that is apart from sensual pleasures, apart from unwholesome mental states, or to something more peaceful than that, it is then that he no longer returns to sensual pleasures.

DhammaPada verses 1-20 share on the power of the mind in shaping one's experiences, the importance of letting go of resentment and hostility, the consequences of living without restraint and moderation, the distinction between essence and non-essence, the sorrow and joy tied to one's actions, the importance of acting according to the Dhamma, and who partakes in the true ascetic life.

Living |perceiving as unattractive::seeing the disagreeable, considering the drawbacks to beautiful [asubhānupassī]|, well-restrained in the senses; Knowing moderation in eating, with |faith::confidence, conviction, trust [saddha]| and |with energy aroused::with initiative [āraddhavīriya]|; Māra does not overpower that one, like the wind does not overpower a mountain rock.

A radiant deity tempts young Samiddhi to enjoy sensual pleasures. The Buddha later reveals that true liberation transcends identity and craving, and is only found by those who let go of even the need to describe themselves.

“I have not abandoned what is directly visible, friend, in order to chase what is time-consuming. I have abandoned what is time-consuming, in order to pursue what is directly visible. For sensual pleasures, friend, have been declared by the Blessed One to be time-consuming, with much |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |troublesome::lit. many problems [bahupāyāsa]|; and the |disadvantage::drawback, unsatisfactoriness, inadequacy, danger [ādīnava]| in them is still greater. This |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is directly visible, |immediate::not limited to a particular time [akālika]|, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, and to be personally experienced by the wise.”

The wanderer Māgaṇḍiya holds the view that sensual indulgence is spiritual growth and harshly criticizes the Buddha for teaching sense restraint, calling him a destroyer of spiritual growth. The Buddha skilfully reveals the true nature of sensual pleasures through vivid similes such as a leper finding relief by scorching himself over burning coals and a blind man mistaking a filthy rag for a spotless white cloth.

“What do you think, Māgaṇḍiya? Here, someone may have formerly enjoyed himself with forms cognizable by the eye that are wished for, charming, agreeable, endearing, sensual and |enticing::arousing, tantalizing, provocative of lust [rajanīya]|. On a later occasion, having understood as they actually are in the case of forms—the arising, passing away, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]|—he might abandon the |craving for forms::desire for beautiful or visually stimulating sights such as faces, appearances, expressions, ornaments, art, scenery, bodies, or anything seen that becomes an object of attachment, pride, longing, or obsession [rūpataṇhā]|, dispel the |fever for forms::burning passion for sights, strong desire for visible objects [rūpapariḷāha]|, and dwell |without thirst::free from longing [vigatapipāsa]|, with a mind inwardly at peace. What would you say about such a person, Māgaṇḍiya?”