Sāvatthinidānaṁ.
At Sāvatthi.
“No cedaṁ, bhikkhave, rūpassa assādo abhavissa nayidaṁ sattā rūpasmiṁ sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi rūpassa assādo, tasmā sattā rūpasmiṁ sārajjanti. No cedaṁ, bhikkhave, rūpassa ādīnavo abhavissa nayidaṁ sattā rūpasmiṁ nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi rūpassa ādīnavo, tasmā sattā rūpasmiṁ nibbindanti. No cedaṁ, bhikkhave, rūpassa nissaraṇaṁ abhavissa nayidaṁ sattā rūpasmā nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi rūpassa nissaraṇaṁ, tasmā sattā rūpasmā nissaranti.
“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 not become |disenchanted with::disillusioned with [nibbindati]| form. But because there is a drawback in form, beings become disenchanted 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.
No cedaṁ, bhikkhave, vedanāya assādo abhavissa nayidaṁ sattā vedanāya sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi vedanāya assādo, tasmā sattā vedanāya sārajjanti. No cedaṁ, bhikkhave, vedanāya ādīnavo abhavissa nayidaṁ sattā vedanāya nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi vedanāya ādīnavo, tasmā sattā vedanāya nibbindanti. No cedaṁ, bhikkhave, vedanāya nissaraṇaṁ abhavissa nayidaṁ sattā vedanāya nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi vedanāya nissaraṇaṁ, tasmā sattā vedanāya nissaranti.
“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 not become disenchanted with felt experience. But because there is a drawback in felt experience, beings become disenchanted 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.
No cedaṁ, bhikkhave, saññāya assādo abhavissa nayidaṁ sattā saññāya sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi saññāya assādo, tasmā sattā saññāya sārajjanti. No cedaṁ, bhikkhave, saññāya ādīnavo abhavissa nayidaṁ sattā saññāya nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi saññāya ādīnavo, tasmā sattā saññāya nibbindanti. No cedaṁ, bhikkhave, saññāya nissaraṇaṁ abhavissa nayidaṁ sattā saññāya nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi saññāya nissaraṇaṁ, tasmā sattā saññāya nissaranti.
Bhikkhus, if there were no gratification in |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information 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 not become disenchanted with perception. But because there is a drawback in perception, beings become disenchanted 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.
No cedaṁ, bhikkhave, saṅkhārānaṁ assādo abhavissa nayidaṁ sattā saṅkhāresu sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi saṅkhārānaṁ assādo, tasmā sattā saṅkhāresu sārajjanti. No cedaṁ, bhikkhave, saṅkhārānaṁ ādīnavo abhavissa nayidaṁ sattā saṅkhāresu nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi saṅkhārānaṁ ādīnavo, tasmā sattā saṅkhāresu nibbindanti. No cedaṁ, bhikkhave, saṅkhārānaṁ nissaraṇaṁ abhavissa nayidaṁ sattā saṅkhārehi nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi saṅkhārānaṁ nissaraṇaṁ, tasmā sattā saṅkhārehi nissaranti.
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 not become disenchanted with intentional constructs. But because there is a drawback in intentional constructs, beings become disenchanted 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.
No cedaṁ, bhikkhave, viññāṇassa assādo abhavissa, nayidaṁ sattā viññāṇasmiṁ sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi viññāṇassa assādo, tasmā sattā viññāṇasmiṁ sārajjanti. No cedaṁ, bhikkhave, viññāṇassa ādīnavo abhavissa, nayidaṁ sattā viññāṇasmiṁ nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi viññāṇassa ādīnavo, tasmā sattā viññāṇasmiṁ nibbindanti. No cedaṁ, bhikkhave, viññāṇassa nissaraṇaṁ abhavissa, nayidaṁ sattā viññāṇasmā nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi viññāṇassa nissaraṇaṁ, tasmā sattā viññāṇasmā nissaranti.
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 not become disenchanted with consciousness. But because there is a drawback in consciousness, beings become disenchanted 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.
Yāvakīvañca, bhikkhave, sattā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññaṁsu; neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā vihariṁsu.
So long, bhikkhus, as beings have not |experientially understood::directly known, realized [abbhaññāsi]|, |as they truly are::as they have come to be, in reality [yathābhūta]|, the gratification as gratification, the drawback as drawback, and the escape as escape with 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 have not escaped from this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, among this generation with its ascetics and brahmins, its kings and commoners; nor are they |disentangled from::disengaged from, detached from, unfettered from [visaṃyutta]| it, nor fully released from it, nor do they dwell with a |mind rid of barriers::unrestricted mind, boundless mind [vimariyādikata + cetasā]|.
Yato ca kho, bhikkhave, sattā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu; atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā viharanti”.
But, bhikkhus, when beings have experientially understood, as they truly are, the gratification as gratification, the drawback as drawback, and the escape as escape with regard to these five aggregates that are subject to clinging, then, bhikkhus, they have escaped from this world with its deities, Māras, Brahmas, among this generation with its ascetics and brahmins, its kings and commoners; they are disentangled from it, fully released from it, and they dwell with a mind rid of barriers.”