At Sāvatthi.
“Bhikkhus, if there were no |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, beings would not become |infatuated::enamoured, attracted [sārajjati]| to form. If there were no |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in form, beings would become |disillusioned with::disenchanted with [nibbindati]| form. But because there is a drawback in form, beings become disillusioned with form. If there were no |escape::way out, remedy [nissaraṇa]| from form, beings would not |escape from::depart from, become free from [nissarati]| form. But because there is an escape from form, beings become free from form.
”Bhikkhus, if there were no gratification in |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, beings would not become infatuated with felt experience. If there were no drawback in felt experience, beings would become disillusioned with felt experience. But because there is a drawback in felt experience, beings become disillusioned with felt experience. If there were no escape from felt experience, beings would not escape from felt experience. But because there is an escape from felt experience, beings become free from felt experience.
Bhikkhus, if there were no gratification in |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, beings would not become infatuated with perception. If there were no drawback in perception, beings would become disillusioned with perception. But because there is a drawback in perception, beings become disillusioned with perception. If there were no escape from perception, beings would not escape from perception. But because there is an escape from perception, beings become free from perception.
Bhikkhus, if there were no gratification in |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]|, beings would not become infatuated with intentional constructs. If there were no drawback in intentional constructs, beings would become disillusioned with intentional constructs. But because there is a drawback in intentional constructs, beings become disillusioned with intentional constructs. If there were no escape from intentional constructs, beings would not escape from intentional constructs. But because there is an escape from intentional constructs, beings become free from intentional constructs.
Bhikkhus, if there were no gratification in |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]|, beings would not become infatuated with consciousness. If there were no drawback in consciousness, beings would become disillusioned with consciousness. But because there is a drawback in consciousness, beings become disillusioned with consciousness. If there were no escape from consciousness, beings would not escape from consciousness. But because there is an escape from consciousness, beings become free from consciousness.
Bhikkhus, as long as beings have |not directly known::have not experientially understood [nābbhaññāsi]|, as they truly are, the gratification as gratification, the drawback as drawback, and the escape as escape in regard to these |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|, they do not, bhikkhus, dwell freed, |disentangled::disengaged, unfettered [visaṁyutta]|, and with minds released beyond limitations, in the world its deities, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, its ascetics and brahmins, kings and commoners.
But, bhikkhus, when beings have directly known, as they truly are, the gratification as gratification, the drawback as drawback, and the escape as escape in regard to these five aggregates that are subject to being held onto as a self, then, bhikkhus, beings dwell freed, disentangled, and with minds released beyond limitations, in the world its deities, Māras, Brahmās, its ascetics and brahmins, kings and commoners.”