When one practices in accordance with the Dhamma, disenchantment naturally arises toward the five aggregates subject to clinging. Through this disenchantment, one completely comprehends them; through complete comprehension, one is fully liberated from all forms of suffering.
Sāvatthinidānaṁ.
At Sāvatthi.
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti
“Bhikkhus, for a bhikkhu who practices the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| in accordance with the Dhamma, this is the natural outcome:
yaṁ rūpe nibbidābahulo vihareyya, vedanāya nibbidābahulo vihareyya, saññāya nibbidābahulo vihareyya, saṅkhāresu nibbidābahulo vihareyya, viññāṇe nibbidābahulo vihareyya.
He dwells |often with disenchantment::filled with disinterest [nibbidābahula]| toward |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]|, dwells often with disenchantment toward |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|, dwells often with disenchantment toward |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]|, dwells often with disenchantment toward |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|, dwells often with disenchantment toward |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 [viññāṇa]|.
Yo rūpe nibbidābahulo viharanto, vedanāya … saññāya … saṅkhāresu nibbidābahulo viharanto, viññāṇe nibbidābahulo viharanto rūpaṁ parijānāti, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānāti.
When one dwells thus, full of disenchantment toward form, felt experience, perception, intentional constructs, and consciousness, one |completely comprehends::fully understands [parijānāti]| form, felt experience, perception, intentional constructs, and consciousness.
So rūpaṁ parijānaṁ, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānaṁ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘parimuccati dukkhasmā’ti vadāmī”ti.
One who completely comprehends form, felt experience, perception, intentional constructs, and consciousness is |completely freed from::totally liberated from [parimuccati]| form, felt experience, perception, intentional constructs, and consciousness. He is freed from birth, aging, and death, from |sorrow::grief, sadness [soka]|, lamentation, pain, distress, and despair. I say that he is completely freed from |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.”
At Sāvatthi.
“Bhikkhus, for a bhikkhu who practices the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| in accordance with the Dhamma, this is the natural outcome:
He dwells |often with disenchantment::filled with disinterest [nibbidābahula]| toward |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]|, dwells often with disenchantment toward |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|, dwells often with disenchantment toward |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]|, dwells often with disenchantment toward |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|, dwells often with disenchantment toward |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 [viññāṇa]|.
When one dwells thus, full of disenchantment toward form, felt experience, perception, intentional constructs, and consciousness, one |completely comprehends::fully understands [parijānāti]| form, felt experience, perception, intentional constructs, and consciousness.
One who completely comprehends form, felt experience, perception, intentional constructs, and consciousness is |completely freed from::totally liberated from [parimuccati]| form, felt experience, perception, intentional constructs, and consciousness. He is freed from birth, aging, and death, from |sorrow::grief, sadness [soka]|, lamentation, pain, distress, and despair. I say that he is completely freed from |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.”
Sāvatthinidānaṁ.
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti
yaṁ rūpe nibbidābahulo vihareyya, vedanāya nibbidābahulo vihareyya, saññāya nibbidābahulo vihareyya, saṅkhāresu nibbidābahulo vihareyya, viññāṇe nibbidābahulo vihareyya.
Yo rūpe nibbidābahulo viharanto, vedanāya … saññāya … saṅkhāresu nibbidābahulo viharanto, viññāṇe nibbidābahulo viharanto rūpaṁ parijānāti, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānāti.
So rūpaṁ parijānaṁ, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānaṁ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘parimuccati dukkhasmā’ti vadāmī”ti.