“Yamidaṁ, bhante, bhagavatā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ko ādīnavo pāṭikaṅkho”ti?  “But, sir, if someone does these things that should not be done, what drawbacks should they expect?” 
“Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho— 
“They should expect these drawbacks. 
Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho”ti. 
These are the drawbacks they should expect.” 

Te taṁ lābhaṁ labhitvā gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti.  And when they get these things, they use them tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
Te taṁ lābhaṁ labhitvā agathitā amucchitā anajjhosannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti. 
And when they get these things, they use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. 

“Kiṁ pana tumhe, āvuso, rāge ādīnavaṁ disvā rāgassa pahānaṁ paññāpetha, kiṁ dose ādīnavaṁ disvā dosassa pahānaṁ paññāpetha, kiṁ mohe ādīnavaṁ disvā mohassa pahānaṁ paññāpethā”ti?  “But what drawbacks have you seen, Reverend Ānanda, that you advocate giving up greed, hate, and delusion?” 
Idaṁ kho mayaṁ, āvuso, rāge ādīnavaṁ disvā rāgassa pahānaṁ paññāpema. 
This is the drawback we’ve seen in greed, hate, and delusion, and this is why we advocate giving them up.” 
Idaṁ dose ādīnavaṁ disvā dosassa pahānaṁ paññāpema. 
 
Idaṁ mohe ādīnavaṁ disvā mohassa pahānaṁ paññāpemā”ti. 
 

‘ko nu kho loke assādo, ko ādīnavo, kiṁ nissaraṇan’ti?  ‘What’s the gratification in the world? What’s the drawback? What’s the escape?’ 
Yaṁ loko anicco dukkho vipariṇāmadhammo, ayaṁ loke ādīnavo. 
That the world is impermanent, suffering, and perishable: this is its drawback. 
Yāvakīvañcāhaṁ, bhikkhave, evaṁ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. 
As long as I didn’t truly understand the world’s gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 
Yato ca khvāhaṁ, bhikkhave, evaṁ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. 
But when I did truly understand the world’s gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 

Lokassāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. Yo loke ādīnavo tadajjhagamaṁ.  I went in search of the world’s drawbacks, and I found them. 
Yāvatako loke ādīnavo, paññāya me so sudiṭṭho. 
I’ve seen clearly with wisdom the full extent of the drawbacks in the world. 
Yāvakīvañcāhaṁ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. 
As long as I didn’t truly understand the world’s gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 
Yato ca khvāhaṁ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. 
But when I did truly understand the world’s gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 

No cedaṁ, bhikkhave, loke ādīnavo abhavissa, nayidaṁ sattā loke nibbindeyyuṁ.  If the world had no drawback, sentient beings wouldn’t grow disillusioned with it. 
Yasmā ca kho, bhikkhave, atthi loke ādīnavo, tasmā sattā loke nibbindanti. 
But since the world has a drawback, sentient beings do grow disillusioned with it. 
Yāvakīvañca, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsuṁ, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā vihariṁsu. 
As long as sentient beings don’t truly understand the world’s gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits. 
Yato ca kho, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsuṁ, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā viharantī”ti. 
But when sentient beings truly understand the world’s gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.” 

“Ye keci, bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti,  “Mendicants, there are ascetics and brahmins who don’t truly understand the world’s gratification, drawback, and escape for what they are. 
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti, 
There are ascetics and brahmins who do truly understand the world’s gratification, drawback, and escape for what they are. 

So taṁ piṇḍapātaṁ gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati.  They eat that food tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
So taṁ piṇḍapātaṁ agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. 
They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. 

Evamādīnavaṁ ñatvā,  Knowing this drawback— 

Idha, bhikkhave, ekacco kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  It’s when you don’t truly understand sensual pleasures’ origin, ending, gratification, drawback, and escape. 
Tassa kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṁ kāmataṇhā sānuseti. 
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for sensual pleasures linger on inside. 
Idha, bhikkhave, ekacco bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. 
It’s when you don’t truly understand future lives’ origin, ending, gratification, drawback, and escape. 
Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sānuseti. 
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for continued existence linger on inside. 
Idha, bhikkhave, ekacco diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. 
It’s when you don’t truly understand views’ origin, ending, gratification, drawback, and escape. 
Tassa diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṁ diṭṭhitaṇhā sānuseti. 
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for views linger on inside. 
Idha, bhikkhave, ekacco channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. 
It’s when you don’t truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape, 
Tassa channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yā chasu phassāyatanesu avijjā aññāṇaṁ sānuseti. 
so ignorance and unknowing of the six fields of contact linger on inside. 
Idha, bhikkhave, ekacco kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. 
It’s when you truly understand sensual pleasures’ origin, ending, gratification, drawback, and escape. 
Tassa kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṁ kāmataṇhā sā nānuseti. 
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for sensual pleasures don’t linger on inside. 
Idha, bhikkhave, ekacco bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. 
It’s when you truly understand future lives’ origin, ending, gratification, drawback, and escape. 
Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sā nānuseti. 
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for continued existence don’t linger on inside. 
Idha, bhikkhave, ekacco diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. 
It’s when you truly understand views’ origin, ending, gratification, drawback, and escape. 
Tassa diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṁ diṭṭhitaṇhā sā nānuseti. 
So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for views don’t linger on inside. 
Idha, bhikkhave, ekacco channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. 
It’s when you truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape, 
Tassa channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yā chasu phassāyatanesu avijjā aññāṇaṁ sā nānuseti. 
so ignorance and unknowing of the six fields of contact don’t linger on inside. 

Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati;  Firstly, a mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. 
Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; 
Furthermore, a mendicant is content with any kind of almsfood … 
Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; 
Furthermore, a mendicant is content with any kind of lodgings … 

Idha, bhikkhave, ekacco attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati;  Someone who is liable to grow old, knowing the drawback in what grows old, searches for that which is free of old age, the supreme sanctuary from the yoke, extinguishment. 
attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati; 
Someone who is liable to get sick, knowing the drawback in what gets sick, searches for that which is free of sickness, the supreme sanctuary from the yoke, extinguishment. 
attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati; 
Someone who is liable to die, knowing the drawback in what dies, searches for that which is free of death, the supreme sanctuary from the yoke, extinguishment. 
attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati. 
Someone liable to become corrupted, knowing the drawback in what is defiled, searches for the undefiled supreme sanctuary from the yoke, extinguishment. 

Asubhasaññā, maraṇasaññā, ādīnavasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā—  The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world. 

‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  ‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. 
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
With the similes of a skeleton … 
Maṁsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
a scrap of meat … 
Tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
a grass torch … 
Aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
a pit of glowing coals … 
Supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
a dream … 
Yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
borrowed goods … 
Rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
fruit on a tree … 
Asisūnūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
a butcher’s knife and chopping board … 
Sattisūlūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
swords and spears … 
Sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. 
‘kiñcāpi, āvuso, appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo; 
‘Reverends, even though the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks, 
‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. 
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
With the simile of a skeleton … 
Maṁsapesūpamā kāmā vuttā bhagavatā …pe… tiṇukkūpamā kāmā vuttā bhagavatā … aṅgārakāsūpamā kāmā vuttā bhagavatā … supinakūpamā kāmā vuttā bhagavatā … yācitakūpamā kāmā vuttā bhagavatā … rukkhaphalūpamā kāmā vuttā bhagavatā … asisūnūpamā kāmā vuttā bhagavatā … sattisūlūpamā kāmā vuttā bhagavatā … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
a scrap of meat … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping board … swords and spears … a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. 

lābhī, bhikkhave, tathāgato cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ, taṁ tathāgato agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati.  This was fulfilled when the Realized One received robes, almsfood, lodgings, and medicines and supplies for the sick. And he used them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. 

“Pañcime, bhikkhave, ādīnavā dantakaṭṭhassa akhādane.  “Mendicants, there are these five drawbacks of not using chew sticks. 
Ime kho, bhikkhave, pañca ādīnavā dantakaṭṭhassa akhādane. 
These are the five drawbacks of not using chew sticks. 

“Pañcime, bhikkhave, ādīnavā āyatakena gītassarena dhammaṁ bhaṇantassa.  “Mendicants, there are these five drawbacks in reciting with a drawn-out singing voice. 
Ime kho, bhikkhave, pañca ādīnavā āyatakena gītassarena dhammaṁ bhaṇantassā”ti. 
These are the five drawbacks in reciting with a drawn-out singing voice.” 

“Pañcime, bhikkhave, ādīnavā muṭṭhassatissa asampajānassa niddaṁ okkamayato.  “Mendicants, there are these five drawbacks of falling asleep unmindful and unaware. 
Ime kho, bhikkhave, pañca ādīnavā muṭṭhassatissa asampajānassa niddaṁ okkamayato. 
These are the five drawbacks of falling asleep unmindful and unaware. 

“Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṁ, tassa pañca ādīnavā pāṭikaṅkhā.  “Mendicants, a mendicant who abuses and insults their spiritual companions, denouncing the noble ones, can expect these five drawbacks. 
Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṁ, tassa ime pañca ādīnavā pāṭikaṅkhā”ti. 
A mendicant who abuses and insults their spiritual companions, denouncing the noble ones, can expect these five drawbacks.” 

“Yo so, bhikkhave, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, tassa pañca ādīnavā pāṭikaṅkhā.  “Mendicants, a mendicant who starts arguments, quarrels, disputes, debates, and disciplinary issues in the Saṅgha can expect five drawbacks. 
Yo so, bhikkhave, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, tassa ime pañca ādīnavā pāṭikaṅkhā”ti. 
A mendicant who starts arguments, quarrels, disputes, debates, and disciplinary issues in the Saṅgha can expect these five drawbacks.” 

“Pañcime, bhikkhave, ādīnavā dussīlassa sīlavipattiyā.  “Mendicants, there are these five drawbacks for an unethical person because of their failure in ethics. 
Ayaṁ, bhikkhave, paṭhamo ādīnavo dussīlassa sīlavipattiyā. 
This is the first drawback. 
Ayaṁ, bhikkhave, dutiyo ādīnavo dussīlassa sīlavipattiyā. 
This is the second drawback. 
Ayaṁ, bhikkhave, tatiyo ādīnavo dussīlassa sīlavipattiyā. 
This is the third drawback. 
Ayaṁ, bhikkhave, catuttho ādīnavo dussīlassa sīlavipattiyā. 
This is the fourth drawback. 
Ayaṁ, bhikkhave, pañcamo ādīnavo dussīlassa sīlavipattiyā. 
This is the fifth drawback. 
Ime kho, bhikkhave, pañca ādīnavā dussīlassa sīlavipattiyā. 
These are the five drawbacks for an unethical person because of their failure in ethics. 

“Pañcime, bhikkhave, ādīnavā bahubhāṇismiṁ puggale.  “Mendicants, there are these five drawbacks for a person who talks a lot. 
Ime kho, bhikkhave, pañca ādīnavā bahubhāṇismiṁ puggale. 
These are the five drawbacks for a person who talks a lot. 

“Pañcime, bhikkhave, ādīnavā akkhantiyā.  “Mendicants, there are these five drawbacks of intolerance. 
Ime kho, bhikkhave, pañca ādīnavā akkhantiyā. 
These are the five drawbacks to intolerance. 

“Pañcime, bhikkhave, ādīnavā akkhantiyā.  “Mendicants, there are these five drawbacks of intolerance. 
Ime kho, bhikkhave, pañca ādīnavā akkhantiyā. 
These are the five drawbacks to intolerance. 

“Pañcime, bhikkhave, ādīnavā apāsādike.  “Mendicants, there are these five drawbacks of unimpressive conduct. 
Ime kho, bhikkhave, pañca ādīnavā apāsādike. 
These are the five drawbacks of unimpressive conduct. 

“Pañcime, bhikkhave, ādīnavā apāsādike.  “Mendicants, there are these five drawbacks of unimpressive conduct. 
Ime kho, bhikkhave, pañca ādīnavā apāsādike. 
These are the five drawbacks of unimpressive conduct. 

“Pañcime, bhikkhave, ādīnavā aggismiṁ.  “Mendicants, there are these five drawbacks of a fire. 
Ime kho, bhikkhave, pañca ādīnavā aggismin”ti. 
These are the five drawbacks of a fire.” 

“Pañcime, bhikkhave, ādīnavā madhurāyaṁ.  “Mendicants, there are these five drawbacks of Madhurā. 
Ime kho, bhikkhave, pañca ādīnavā madhurāyan”ti. 
These are the five drawbacks of Madhurā.” 

“Pañcime, bhikkhave, ādīnavā dīghacārikaṁ anavatthacārikaṁ anuyuttassa viharato.  “Mendicants, there are these five drawbacks for someone who likes long and aimless wandering. 
Ime kho, bhikkhave, pañca ādīnavā dīghacārikaṁ anavatthacārikaṁ anuyuttassa viharato. 
These are the five drawbacks for someone who likes long and aimless wandering. 

“Pañcime, bhikkhave, ādīnavā dīghacārikaṁ anavatthacārikaṁ anuyuttassa viharato.  “Mendicants, there are these five drawbacks for someone who likes long and aimless wandering. 
Ime kho, bhikkhave, pañca ādīnavā dīghacārikaṁ anavatthacārikaṁ anuyuttassa viharato. 
These are the five drawbacks for someone who likes long and aimless wandering. 

“Pañcime, bhikkhave, ādīnavā atinivāse.  “Mendicants, there are these five drawbacks of overstaying. 
Ime kho, bhikkhave, pañca ādīnavā atinivāse. 
These are the five drawbacks of overstaying. 

“Pañcime, bhikkhave, ādīnavā atinivāse.  “Mendicants, there are these five drawbacks of overstaying. 
Ime kho, bhikkhave, pañca ādīnavā atinivāse. 
These are the five drawbacks of overstaying. 

“Pañcime, bhikkhave, ādīnavā kulūpake.  “Mendicants, there are these five drawbacks of visiting families. 
Ime kho, bhikkhave, pañca ādīnavā kulūpake”ti. 
These are the five drawbacks of visiting families.” 

“Pañcime, bhikkhave, ādīnavā kulūpakassa bhikkhuno ativelaṁ kulesu saṁsaṭṭhassa viharato.  “Mendicants, there are these five drawbacks for a mendicant who visits families for too long, mixing closely with them. 
Ime kho, bhikkhave, pañca ādīnavā kulūpakassa bhikkhuno ativelaṁ kulesu saṁsaṭṭhassa viharato”ti. 
These are the five drawbacks for a mendicant who visits families for too long, mixing closely with them.” 

“Pañcime, bhikkhave, ādīnavā bhogesu.  “Mendicants, there are these five drawbacks of riches. 
Ime kho, bhikkhave, pañca ādīnavā bhogesu. 
These are the five drawbacks of riches. 

“Pañcime, bhikkhave, ādīnavā ussūrabhatte kule.  “Mendicants, there are these five drawbacks for a family who takes their meals late in the day. 
Ime kho, bhikkhave, pañca ādīnavā ussūrabhatte kule. 
These are the five drawbacks for a family who takes their meals late in the day. 

“Pañcime, bhikkhave, ādīnavā kaṇhasappe.  “Mendicants, there are these five drawbacks of a black snake. 
Ime kho, bhikkhave, pañca ādīnavā kaṇhasappe. 
These are the five dangers of a black snake. 
Evamevaṁ kho, bhikkhave, pañcime ādīnavā mātugāme. 
In the same way there are five drawbacks of a female. 
Ime kho, bhikkhave, pañca ādīnavā mātugāme”ti. 
These are the five drawbacks of a female.” 

“Pañcime, bhikkhave, ādīnavā kaṇhasappe.  “Mendicants, there are these five drawbacks of a black snake. 
Ime kho, bhikkhave, pañca ādīnavā kaṇhasappe. 
These are the five dangers of a black snake. 
Evamevaṁ kho, bhikkhave, pañcime ādīnavā mātugāme. 
In the same way there are five drawbacks of a female. 
Ime kho, bhikkhave, pañca ādīnavā mātugāme”ti. 
These are the five drawbacks of a female.” 

“Pañcime, bhikkhave, ādīnavā duccarite.  “Mendicants, there are these five drawbacks of bad conduct. 
Ime kho, bhikkhave, pañca ādīnavā duccarite. 
These are the five drawbacks of bad conduct. 

“Pañcime, bhikkhave, ādīnavā kāyaduccarite …pe… ānisaṁsā kāyasucarite …pe….  “Mendicants, there are these five drawbacks in bad bodily conduct … benefits in good bodily conduct …” 

“Pañcime, bhikkhave, ādīnavā vacīduccarite …pe… ānisaṁsā vacīsucarite …pe….  “Mendicants, there are these five drawbacks in bad verbal conduct … benefits in good verbal conduct …” 

“Pañcime, bhikkhave, ādīnavā manoduccarite …pe… ānisaṁsā manosucarite.  “Mendicants, there are these five drawbacks in bad mental conduct … benefits in good mental conduct …” 

“Pañcime, bhikkhave, ādīnavā duccarite.  “Mendicants, there are these five drawbacks of bad conduct. 
Ime kho, bhikkhave, pañca ādīnavā duccarite. 
These are the five drawbacks of bad conduct. 

“Pañcime, bhikkhave, ādīnavā kāyaduccarite …pe… ānisaṁsā kāyasucarite …pe….  “Mendicants, there are these five drawbacks in bad bodily conduct … benefits in good bodily conduct …” 

“Pañcime, bhikkhave, ādīnavā vacīduccarite …pe… ānisaṁsā vacīsucarite …pe….  “Mendicants, there are these five drawbacks in bad verbal conduct … benefits in good verbal conduct …” 

“Pañcime, bhikkhave, ādīnavā manoduccarite …pe… ānisaṁsā manosucarite.  “Mendicants, there are these five drawbacks in bad mental conduct … benefits in good mental conduct …” 

“Pañcime, bhikkhave, ādīnavā sivathikāya.  “Mendicants, there are these five drawbacks to a charnel ground. 
ime kho, bhikkhave, pañca ādīnavā sivathikāya. 
These are the five drawbacks of a charnel ground. 
Evamevaṁ kho, bhikkhave, pañcime ādīnavā sivathikūpame puggale. 
In the same way there are five drawbacks of a person like a charnel ground. 
Ime kho, bhikkhave, pañca ādīnavā sivathikūpame puggale”ti. 
These are the five drawbacks of a person like a charnel ground.” 

“Pañcime, bhikkhave, ādīnavā puggalappasāde.  “Mendicants, there are these five drawbacks of placing faith in an individual. 
Ayaṁ, bhikkhave, paṭhamo ādīnavo puggalappasāde. 
This is the first drawback in placing faith in an individual. 
Ayaṁ, bhikkhave, dutiyo ādīnavo puggalappasāde. 
This is the second drawback in placing faith in an individual. 
Ayaṁ, bhikkhave, pañcamo ādīnavo puggalappasāde. 
This is the fifth drawback in placing faith in an individual. 
Ime kho, bhikkhave, pañca ādīnavā puggalappasāde”ti. 
These are the five drawbacks of placing faith in an individual.” 

Asubhasaññā, maraṇasaññā, ādīnavasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā—  The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world. 

Kāmesu kho panassa ādīnavo na yathābhūtaṁ sammappaññāya sudiṭṭho hoti.  And the drawbacks of sensual pleasures have not been truly seen clearly with right wisdom. 
kāmesu kho panassa ādīnavo na yathābhūtaṁ sammappaññāya sudiṭṭho hoti. 
And the drawbacks of sensual pleasures have been truly seen clearly with right wisdom. 

ādīnavasaññaṁ bhāvessanti …  drawbacks … 

Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā—  The perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation. 

dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.  a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. 

dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.  with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. 

dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.  a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. 

‘kāmesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, nekkhamme ca ānisaṁso anadhigato, so ca me anāsevito.  ‘I haven’t seen the drawbacks of sensual pleasures, and so I haven’t cultivated that. I haven’t realized the benefits of renunciation, and so I haven’t developed that. 
‘sace kho ahaṁ kāmesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nekkhamme ānisaṁsaṁ adhigamma tamāseveyyaṁ, 
‘Suppose that, seeing the drawbacks of sensual pleasures, I were to cultivate that. And suppose that, realizing the benefits of renunciation, I were to develop that. 
So kho ahaṁ, ānanda, aparena samayena kāmesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, nekkhamme ānisaṁsaṁ adhigamma tamāseviṁ. 
And so, after some time, I saw the drawbacks of sensual pleasures and cultivated that, and I realized the benefits of renunciation and developed that. 
‘vitakkesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, avitakke ca ānisaṁso anadhigato, so ca me anāsevito. 
‘I haven’t seen the drawbacks of placing the mind, and so I haven’t cultivated that. I haven’t realized the benefits of not placing the mind, and so I haven’t developed that. 
‘sace kho ahaṁ vitakkesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, avitakke ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me avitakke cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. 
‘Suppose that, seeing the drawbacks of placing the mind, I were to cultivate that. And suppose that, realizing the benefits of not placing the mind, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in not placing the mind. And I would see it as peaceful.’ 
So kho ahaṁ, ānanda, aparena samayena vitakkesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, avitakke ānisaṁsaṁ adhigamma tamāseviṁ. 
And so, after some time, I saw the drawbacks of placing the mind and cultivated that, and I realized the benefits of not placing the mind and developed that. 
‘pītiyā kho me ādīnavo adiṭṭho, so ca me abahulīkato, nippītike ca ānisaṁso anadhigato, so ca me anāsevito. 
‘I haven’t seen the drawbacks of rapture, and so I haven’t cultivated that. I haven’t realized the benefits of freedom from rapture, and so I haven’t developed that. 
‘sace kho ahaṁ pītiyā ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nippītike ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nippītike cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. 
‘Suppose that, seeing the drawbacks of rapture, I were to cultivate that. And suppose that, realizing the benefits of freedom from rapture, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in being free from rapture. And I would see it as peaceful.’ 
So kho ahaṁ, ānanda, aparena samayena pītiyā ādīnavaṁ disvā taṁ bahulamakāsiṁ, nippītike ānisaṁsaṁ adhigamma tamāseviṁ. 
And so, after some time, I saw the drawbacks of rapture and cultivated that, and I realized the benefits of freedom from rapture and developed that. 
‘upekkhāsukhe kho me ādīnavo adiṭṭho, so ca me abahulīkato, adukkhamasukhe ca ānisaṁso anadhigato, so ca me anāsevito. 
‘I haven’t seen the drawbacks of bliss with equanimity, and so I haven’t cultivated that. I haven’t realized the benefits of being without pleasure and pain, and so I haven’t developed that. 
‘sace kho ahaṁ upekkhāsukhe ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, adukkhamasukhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me adukkhamasukhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. 
‘Suppose that, seeing the drawbacks of bliss with equanimity, I were to cultivate that. And suppose that, realizing the benefits of being without pleasure and pain, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in being without pleasure and pain. And I would see it as peaceful.’ 
So kho ahaṁ, ānanda, aparena samayena upekkhāsukhe ādīnavaṁ disvā taṁ bahulamakāsiṁ adukkhamasukhe ānisaṁsaṁ adhigamma tamāseviṁ. 
And so, after some time, I saw the drawbacks of bliss with equanimity and cultivated that, and I realized the benefits of being without pleasure and pain and developed that. 
‘rūpesu kho me ādīnavo adiṭṭho, so ca abahulīkato, ākāsānañcāyatane ca ānisaṁso anadhigato, so ca me anāsevito. 
‘I haven’t seen the drawbacks of forms, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite space, and so I haven’t developed that. 
‘sace kho ahaṁ rūpesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākāsānañcāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākāsānañcāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. 
‘Suppose that, seeing the drawbacks of forms, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite space, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of infinite space. And I would see it as peaceful.’ 
So kho ahaṁ, ānanda, aparena samayena rūpesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākāsānañcāyatane ānisaṁsaṁ adhigamma tamāseviṁ. 
And so, after some time, I saw the drawbacks of forms and cultivated that, and I realized the benefits of the dimension of infinite space and developed that. 
‘ākāsānañcāyatane kho me ādīnavo adiṭṭho, so ca abahulīkato, viññāṇañcāyatane ca ānisaṁso anadhigato, so ca me anāsevito. 
‘I haven’t seen the drawbacks of the dimension of infinite space, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite consciousness, and so I haven’t developed that. 
‘sace kho ahaṁ ākāsānañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, viññāṇañcāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me viññāṇañcāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. 
‘Suppose that, seeing the drawbacks of the dimension of infinite space, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite consciousness, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of infinite consciousness. And I would see it as peaceful.’ 
So kho ahaṁ, ānanda, aparena samayena ākāsānañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, viññāṇañcāyatane ānisaṁsaṁ adhigamma tamāseviṁ. 
And so, after some time, I saw the drawbacks of the dimension of infinite space and cultivated that, and I realized the benefits of the dimension of infinite consciousness and developed that. 
‘viññāṇañcāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, ākiñcaññāyatane ca ānisaṁso anadhigato, so ca me anāsevito. 
‘I haven’t seen the drawbacks of the dimension of infinite consciousness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of nothingness, and so I haven’t developed that. 
‘sace kho ahaṁ viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākiñcaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. 
‘Suppose that, seeing the drawbacks of the dimension of infinite consciousness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of nothingness, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of nothingness. And I would see it as peaceful.’ 
So kho ahaṁ, ānanda, aparena samayena viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ. 
And so, after some time, I saw the drawbacks of the dimension of infinite consciousness and cultivated that, and I realized the benefits of the dimension of nothingness and developed that. 
‘ākiñcaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, nevasaññānāsaññāyatane ca ānisaṁso anadhigato, so ca me anāsevito. 
‘I haven’t seen the drawbacks of the dimension of nothingness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of neither perception nor non-perception, and so I haven’t developed that. 
‘sace kho ahaṁ ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nevasaññānāsaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. 
‘Suppose that, seeing the drawbacks of the dimension of nothingness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of neither perception nor non-perception, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of neither perception nor non-perception. And I would see it as peaceful.’ 
So kho ahaṁ, ānanda, aparena samayena ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ. 
And so, after some time, I saw the drawbacks of the dimension of nothingness and cultivated that, and I realized the benefits of the dimension of neither perception nor non-perception and developed that. 
‘nevasaññānāsaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, saññāvedayitanirodhe ca ānisaṁso anadhigato, so ca me anāsevito. 
‘I haven’t seen the drawbacks of the dimension of neither perception nor non-perception, and so I haven’t cultivated that. I haven’t realized the benefits of the cessation of perception and feeling, and so I haven’t developed that. 
‘sace kho ahaṁ nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me saññāvedayitanirodhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. 
‘Suppose that, seeing the drawbacks of the dimension of neither perception nor non-perception, I were to cultivate that. And suppose that, realizing the benefits of the cessation of perception and feeling, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the cessation of perception and feeling. And I would see it as peaceful.’ 
So kho ahaṁ, ānanda, aparena samayena nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseviṁ. 
And so, after some time, I saw the drawbacks of the dimension of neither perception nor non-perception and cultivated that, and I realized the benefits of the cessation of perception and feeling and developed that. 

Tadabhiññāya bhagavā assādamaddasa ādīnavamaddasa nissaraṇamaddasa maggāmaggañāṇadassanamaddasa.  Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of what is the path and what is not the path. 
Tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti. 
Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of what is the path and what is not the path, he knew that he had reached the goal, peace of heart. 
Tadabhiññāya bhagavā assādamaddasa … ādīnavamaddasa … nissaraṇamaddasa … maggāmaggañāṇadassanamaddasa … 
Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of what is the path and what is not the path. 
tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti. 
Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of what is the path and what is not the path, he knew that he had reached the goal, peace of heart. 

Etadaggaṁ, bhikkhave, paramadiṭṭhadhammanibbānaṁ paññapentānaṁ yadidaṁ channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādā vimokkho.  This is the best of those who advocate extinguishment in this very life, that is, liberation by not grasping after truly understanding the origin, ending, gratification, drawback, and escape of the six fields of contact. 

“Dasayime, bhikkhave, ādīnavā rājantepurappavesane.  “Mendicants, there are ten drawbacks to entering a royal compound. 
Ayaṁ, bhikkhave, paṭhamo ādīnavo rājantepurappavesane. 
This is the first drawback of entering a royal compound. 
Ayaṁ, bhikkhave, dutiyo ādīnavo rājantepurappavesane. 
This is the second drawback of entering a royal compound. 
Ayaṁ, bhikkhave, tatiyo ādīnavo rājantepurappavesane. 
This is the third drawback of entering a royal compound. 
Ayaṁ, bhikkhave, catuttho ādīnavo rājantepurappavesane. 
This is the fourth drawback of entering a royal compound. 
Ayaṁ, bhikkhave, pañcamo ādīnavo rājantepurappavesane. 
This is the fifth drawback of entering a royal compound. 
Ayaṁ, bhikkhave, chaṭṭho ādīnavo rājantepurappavesane. 
This is the sixth drawback of entering a royal compound. 
Ayaṁ, bhikkhave, sattamo ādīnavo rājantepurappavesane. 
This is the seventh drawback of entering a royal compound. 
Ayaṁ, bhikkhave, aṭṭhamo ādīnavo rājantepurappavesane. 
This is the eighth drawback of entering a royal compound. 
Ayaṁ, bhikkhave, navamo ādīnavo rājantepurappavesane. 
This is the ninth drawback of entering a royal compound. 
Ayaṁ, bhikkhave, dasamo ādīnavo rājantepurappavesane. 
This is the tenth drawback of entering a royal compound. 
Ime kho, bhikkhave, dasa ādīnavā rājantepurappavesane”ti. 
These are the ten drawbacks of entering a royal compound.” 

aniccasaññāparicitañca no cittaṁ bhavissati, anattasaññāparicitañca no cittaṁ bhavissati, asubhasaññāparicitañca no cittaṁ bhavissati, ādīnavasaññāparicitañca no cittaṁ bhavissati, lokassa samañca visamañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, lokassa bhavañca vibhavañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, lokassa samudayañca atthaṅgamañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, pahānasaññāparicitañca no cittaṁ bhavissati, virāgasaññāparicitañca no cittaṁ bhavissati, nirodhasaññāparicitañca no cittaṁ bhavissatī’ti—  Our minds will be consolidated in the perceptions of impermanence, not-self, ugliness, and drawbacks. Knowing what is fair and unfair in the world, our minds will be consolidated in that perception. Knowing continued existence and ending of existence in the world, our minds will be consolidated in that perception. Knowing the origination and ending of the world, our minds will be consolidated in that perception. Our minds will be consolidated in the perceptions of giving up, fading away, and cessation.’ 
Yato kho, bhikkhave, bhikkhuno yathāpabbajjāparicitañca cittaṁ hoti na cuppannā pāpakā akusalā dhammā cittaṁ pariyādāya tiṭṭhanti, aniccasaññāparicitañca cittaṁ hoti, anattasaññāparicitañca cittaṁ hoti, asubhasaññāparicitañca cittaṁ hoti, ādīnavasaññāparicitañca cittaṁ hoti, lokassa samañca visamañca ñatvā taṁsaññāparicitañca cittaṁ hoti, lokassa bhavañca vibhavañca ñatvā taṁsaññāparicitañca cittaṁ hoti, lokassa samudayañca atthaṅgamañca ñatvā taṁsaññāparicitañca cittaṁ hoti, pahānasaññāparicitañca cittaṁ hoti, virāgasaññāparicitañca cittaṁ hoti, nirodhasaññāparicitañca cittaṁ hoti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— 
When your minds are consolidated in these ten perceptions, you can expect one of two results: 

Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā, sabbasaṅkhāresu anicchāsaññā, ānāpānassati.  The perceptions of impermanence, not-self, ugliness, drawbacks, giving up, fading away, cessation, dissatisfaction with the whole world, impermanence of all conditions, and mindfulness of breathing. 
Katamā cānanda, ādīnavasaññā? 
And what is the perception of drawbacks? 
‘bahudukkho kho ayaṁ kāyo bahuādīnavo. Iti imasmiṁ kāye vividhā ābādhā uppajjanti, seyyathidaṁ— 
‘This body has much suffering and many drawbacks. For this body is beset with many kinds of affliction, such as the following. 
Iti imasmiṁ kāye ādīnavānupassī viharati. 
And so they meditate observing drawbacks in this body. 
Ayaṁ vuccatānanda, ādīnavasaññā. 
This is called the perception of drawbacks. 

Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati.  But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. 
And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. 
Tatra, gahapati yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati, ayaṁ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṁso ekena ṭhānena gārayho. 
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. They may be praised on three grounds and criticized on one. 
‘Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjatī’ti, iminā ekena ṭhānena gārayho. 
They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism. 
Tatra, gahapati, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ, gahapati, kāmabhogī catūhi ṭhānehi pāsaṁso. 
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. They may be praised on four grounds. 
‘Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjatī’ti, iminā catutthena ṭhānena pāsaṁso. 
They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise. 
Imesaṁ kho, gahapati, dasannaṁ kāmabhogīnaṁ yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ imesaṁ dasannaṁ kāmabhogīnaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. 
The pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten. 
Evamevaṁ kho, gahapati, imesaṁ dasannaṁ kāmabhogīnaṁ yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ imesaṁ dasannaṁ kāmabhogīnaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cā”ti. 
In the same way, the pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.” 

Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.  Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. 
Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato. 
Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. 
Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato. 
Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. 
Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato. 
Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. 
Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato. 
Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. 
Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti, ayaṁ imehi sabbeheva uttaritaraṁ pajānāti. 
When a mendicant truly understands the six fields of contact’s origin, ending, gratification, drawback, and escape, they understand what lies beyond all these things. 

dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.  a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. 

dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.  a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. 

“Imaṁ kho ahaṁ, kevaṭṭa, iddhipāṭihāriye ādīnavaṁ sampassamāno iddhipāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi.  “Seeing this drawback in psychic power, I’m horrified, repelled, and disgusted by demonstrations of psychic power. 
“Imaṁ kho ahaṁ, kevaṭṭa, ādesanāpāṭihāriye ādīnavaṁ sampassamāno ādesanāpāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi. 
“Seeing this drawback in revealing, I’m horrified, repelled, and disgusted by demonstrations of revealing. 

Ime kho, vāseṭṭha, pañca kāmaguṇe tevijjā brāhmaṇā gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti.  The brahmins proficient in the three Vedas enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā, te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā, te dhamme samādāya vattamānā pañca kāmaguṇe gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjantā kāmandubandhanabaddhā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati. 
So long as they enjoy them it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Divinity. 

dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.  a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. 
saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi. 
He explained the drawbacks of conditioned phenomena, so sordid and corrupt, and the benefit of extinguishment. 
Seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. 
a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. 
saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi. 
 
Seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. 
 
saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi. 
 

Yo nu kho, ānanda, tañca pajānāti, tassā ca samudayaṁ pajānāti, tassā ca atthaṅgamaṁ pajānāti, tassā ca assādaṁ pajānāti, tassā ca ādīnavaṁ pajānāti, tassā ca nissaraṇaṁ pajānāti, kallaṁ nu tena tadabhinanditun”ti?  is it appropriate for someone who understands them—and their origin, ending, gratification, drawback, and escape—to take pleasure in them?” 
Yo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṁ pajānāti, tassa ca atthaṅgamaṁ pajānāti, tassa ca assādaṁ pajānāti, tassa ca ādīnavaṁ pajānāti, tassa ca nissaraṇaṁ pajānāti, kallaṁ nu tena tadabhinanditun”ti? 
 
Yo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṁ pajānāti, tassa ca atthaṅgamaṁ pajānāti, tassa ca assādaṁ pajānāti, tassa ca ādīnavaṁ pajānāti, tassa ca nissaraṇaṁ pajānāti, kallaṁ nu tena tadabhinanditun”ti? 
 
“Yato kho, ānanda, bhikkhu imāsañca sattannaṁ viññāṇaṭṭhitīnaṁ imesañca dvinnaṁ āyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādā vimutto hoti, ayaṁ vuccatānanda, bhikkhu paññāvimutto. 
“When a mendicant, having truly understood the origin, ending, gratification, drawback, and escape regarding these seven planes of consciousness and these two dimensions, is freed by not grasping, they’re called a mendicant who is freed by wisdom. 

ādīnavasaññaṁ bhāvessanti …  drawbacks … 
5. Dussīlaādīnava 
5. The Drawbacks of Unethical Conduct 
“pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā. 
“Householders, there are these five drawbacks for an unethical person because of their failure in ethics. 
Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā. 
This is the first drawback for an unethical person because of their failure in ethics. 
Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā. 
This is the second drawback. 
Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā. 
This is the third drawback. 
Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā. 
This is the fourth drawback. 
Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā. 
This is the fifth drawback. 
Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā. 
These are the five drawbacks for an unethical person because of their failure in ethics. 

Kāmesu ādīnavamaddasaṁsu;  seeing the drawbacks in sensual pleasures. 

Yaṁ panassa khamati, taṁ gadhito mucchito ajjhāpanno anādīnavadassāvī anissaraṇapañño paribhuñjati …pe…  But what is acceptable they eat tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
Yaṁ panassa khamati, taṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati …pe… 
But what is acceptable they eat without being tied, infatuated, attached, seeing the drawbacks, and understanding the escape. 

5. Surāmerayassa cha ādīnavā  5. Six Drawbacks of Drinking 
Cha khome, gahapatiputta, ādīnavā surāmerayamajjappamādaṭṭhānānuyoge. 
There are these six drawbacks of habitually consuming beer, wine, and liquor that cause intoxication. 
Ime kho, gahapatiputta, cha ādīnavā surāmerayamajjappamādaṭṭhānānuyoge. 
These are the six drawbacks of habitually consuming beer, wine, and liquor intoxicants. 
6. Vikālacariyāya cha ādīnavā 
6. Six Drawbacks of Roaming the Streets at Night 
Cha khome, gahapatiputta, ādīnavā vikālavisikhācariyānuyoge. 
There are these six drawbacks of roaming the streets at night. 
Ime kho, gahapatiputta, cha ādīnavā vikālavisikhācariyānuyoge. 
These are the six drawbacks of roaming the streets at night. 
7. Samajjābhicaraṇassa cha ādīnavā 
7. Six Drawbacks of Festivals 
Cha khome, gahapatiputta, ādīnavā samajjābhicaraṇe. 
There are these six drawbacks of frequenting festivals. 
Ime kho, gahapatiputta, cha ādīnavā samajjābhicaraṇe. 
These are the six drawbacks of frequenting festivals. 
8. Jūtappamādassa cha ādīnavā 
8. Six Drawbacks of Gambling 
Cha khome, gahapatiputta, ādīnavā jūtappamādaṭṭhānānuyoge. 
There are these six drawbacks of habitually gambling. 
Ime kho, gahapatiputta, cha ādīnavā jūtappamādaṭṭhānānuyoge. 
These are the six drawbacks of habitually gambling. 
9. Pāpamittatāya cha ādīnavā 
9. Six Drawbacks of Bad Friends 
Cha khome, gahapatiputta, ādīnavā pāpamittānuyoge. 
There are these six drawbacks of bad friends. 
Ime kho, gahapatiputta, cha ādīnavā pāpamittānuyoge. 
These are the six drawbacks of bad friends. 
10. Ālasyassa cha ādīnavā 
10. Six Drawbacks of Laziness 
Cha khome, gahapatiputta, ādīnavā ālasyānuyoge. 
There are these six drawbacks of habitual laziness. 
Ime kho, gahapatiputta, cha ādīnavā ālasyānuyoge”ti. 
These are the six drawbacks of habitual laziness.” 

Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.  A mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. And on account of that they don’t glorify themselves or put others down. 
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. 
Furthermore, a mendicant is content with any kind of almsfood … 
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. 
Furthermore, a mendicant is content with any kind of lodgings … 
Pañca ādīnavā dussīlassa sīlavipattiyā. 
Five drawbacks for an unethical person because of their failure in ethics: 
ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā. 
This is the first drawback. 
ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā. 
This is the second drawback. 
ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā. 
This is the third drawback. 
ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā. 
This is the fourth drawback. 
ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā. 
This is the fifth drawback. 
aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. 
the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation. 

aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.  the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation. 

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, ‘te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhappaṭiviruddhā te papañcārāmā papañcaratino;  There are some ascetics and brahmins who don’t truly understand these two views’ origin, ending, gratification, drawback, and escape. They’re greedy, hateful, delusional, craving, grasping, and ignorant. They favor and oppose, and they enjoy proliferation. 
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, ‘te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino; 
There are some ascetics and brahmins who do truly understand these two views’ origin, ending, gratification, drawback, and escape. They’re rid of greed, hate, delusion, craving, grasping, and ignorance. They don’t favor and oppose, and they enjoy non-proliferation. 

‘ko panāvuso, kāmānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  ‘But reverends, what’s the gratification, the drawback, and the escape when it comes to sensual pleasures? 
Ko rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? 
What’s the gratification, the drawback, and the escape when it comes to forms? 
Ko vedanānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti? 
What’s the gratification, the drawback, and the escape when it comes to feelings?’ 
Ko ca, bhikkhave, kāmānaṁ ādīnavo? 
And what is the drawback of sensual pleasures? 
ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. 
This is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. 
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. 
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. 
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. 
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. 
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. 
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. 
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. 
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. 
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. 
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. 
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. 
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. 
Ayampi, bhikkhave, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. 
This is a drawback of sensual pleasures to do with lives to come, a mass of suffering caused by sensual pleasures. 
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti te vata sāmaṁ vā kāme parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—netaṁ ṭhānaṁ vijjati. 
There are ascetics and brahmins who don’t truly understand sensual pleasures’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand sensual pleasures themselves, or to instruct another so that, practicing accordingly, they will completely understand sensual pleasures. 
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti, te vata sāmaṁ vā kāme parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—ṭhānametaṁ vijjati. 
There are ascetics and brahmins who do truly understand sensual pleasures’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand sensual pleasures themselves, or to instruct another so that, practicing accordingly, they will completely understand sensual pleasures. 
Ko ca, bhikkhave, rūpānaṁ ādīnavo? 
And what is the drawback of forms? 
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? 
Has not that former beauty vanished and the drawback become clear?” 
Ayampi, bhikkhave, rūpānaṁ ādīnavo. 
“This is the drawback of forms. 
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? 
Has not that former beauty vanished and the drawback become clear?” 
Ayampi, bhikkhave, rūpānaṁ ādīnavo. 
“This too is the drawback of forms. 
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? 
Has not that former beauty vanished and the drawback become clear?” 
Ayampi, bhikkhave, rūpānaṁ ādīnavo. 
“This too is the drawback of forms. 
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? 
 
Ayampi, bhikkhave, rūpānaṁ ādīnavo. 
 
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? 
 
Ayampi, bhikkhave, rūpānaṁ ādīnavo. 
 
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? 
Has not that former beauty vanished and the drawback become clear?” 
Ayampi, bhikkhave, rūpānaṁ ādīnavo. 
“This too is the drawback of forms. 
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti te vata sāmaṁ vā rūpe parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—netaṁ ṭhānaṁ vijjati. 
There are ascetics and brahmins who don’t truly understand forms’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand forms themselves, or to instruct another so that, practicing accordingly, they will completely understand forms. 
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti te vata sāmaṁ vā rūpe parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—ṭhānametaṁ vijjati. 
There are ascetics and brahmins who do truly understand forms’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand forms themselves, or to instruct another so that, practicing accordingly, they will completely understand forms. 
Ko ca, bhikkhave, vedanānaṁ ādīnavo? 
And what is the drawback of feelings? 
Yaṁ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṁ vedanānaṁ ādīnavo. 
That feelings are impermanent, suffering, and perishable: this is their drawback. 
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti, te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—netaṁ ṭhānaṁ vijjati. 
There are ascetics and brahmins who don’t truly understand feelings’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand feelings themselves, or to instruct another so that, practicing accordingly, they will completely understand feelings. 
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—ṭhānametaṁ vijjatī”ti. 
There are ascetics and brahmins who do truly understand feelings’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand feelings themselves, or to instruct another so that, practicing accordingly, they will completely understand feelings.” 

‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—  Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. 
Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ; 
But when they do achieve that rapture and bliss, or something more peaceful than that, 
‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, 
‘Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ 
Yato ca kho me, mahānāma, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ ahosi, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ ajjhagamaṁ, aññaṁ vā tato santataraṁ; 
But when I did achieve that rapture and bliss, or something more peaceful than that, 
Ko ca, mahānāma, kāmānaṁ ādīnavo? 
And what is the drawback of sensual pleasures? 
ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. 
This is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. 
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. 
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. 
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. 
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. 
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. 
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. 
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. 
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. 
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. 
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. 
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. 
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures. 
Ayampi, mahānāma, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. 
This is a drawback of sensual pleasures to do with lives to come, a mass of suffering caused by sensual pleasures. 

Evameva kho ahaṁ, bhikkhave, addasaṁ akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.  In the same way, I saw that unskillful qualities have the drawbacks of sordidness and corruption, and that skillful qualities have the benefit and cleansing power of renunciation. 

Tassa ce, bhikkhave, bhikkhuno tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ ādīnavo upaparikkhitabbo:  Now, suppose that mendicant is focusing on some other subject connected with the skillful, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should examine the drawbacks of those thoughts: 
Tassa tesaṁ vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. 
As they do so, those bad thoughts are given up and come to an end. 
evameva kho, bhikkhave, tassa ce bhikkhuno tamhāpi nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ ādīnavo upaparikkhitabbo: 
In the same way, a mendicant … should examine the drawbacks of those thoughts … 
Tassa tesaṁ vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. 
 
Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ ādīnavaṁ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ asatiamanasikāro āpajjitabbo. 
Now, suppose that mendicant is examining the drawbacks of those thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should try to forget and ignore them. 
evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ ādīnavaṁ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, te pahīyanti te abbhatthaṁ gacchanti. 
In the same way, a mendicant … those bad thoughts are given up and come to an end … 
Tesampi vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. 
They examine the drawbacks of those thoughts … 

Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  The Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. 
sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti. 
a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.” 
Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
 
sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. 
 
Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. 
sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
a snake’s head, I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. 
Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
The Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. 
sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti. 
a snake’s head, the Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.” 
Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
 
sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. 

Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati.  It’s when someone who is themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, seeks that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they seek that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment. 
Yannūnāhaṁ attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyan’ti. 
Why don’t I seek that which is free of rebirth, old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment?’ 
So kho ahaṁ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ. 
And so, being myself liable to be reborn, understanding the drawbacks in being liable to be reborn, I sought that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment—and I found it. Being myself liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, I sought that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment—and I found it. 
Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā jarādhammā samānā jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā … attanā sokadhammā samānā … attanā saṅkilesadhammā samānā saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu. 
As the group of five mendicants were being advised and instructed by me like this, being themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, they sought that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment—and they found it. Being themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they sought that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment—and they found it. 
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: 
There are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that they 
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā: 
In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that they 
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā: 
There are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that they 
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā: 
In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that they 

‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, saṁvijjantassa idhekacce ādīnavā’ti?  ‘Are certain dangers found in that venerable mendicant who has achieved fame and renown?’ 
Na tāva, bhikkhave, bhikkhuno idhekacce ādīnavā saṁvijjanti yāva na ñattajjhāpanno hoti yasappatto. 
For, mendicants, so long as a mendicant has not achieved fame and renown, certain dangers are not found in them. 
Yato ca kho, bhikkhave, bhikkhu ñattajjhāpanno hoti yasappatto, athassa idhekacce ādīnavā saṁvijjanti. 
But when they achieve fame and renown, those dangers appear. 
‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṁvijjantī’ti. 
those dangers are not found in that venerable mendicant who has achieved fame and renown. 
‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṁvijjantī’ti, tato naṁ uttariṁ samannesati: 
They scrutinize further: 

1. Kāmādīnavakathā  1. The Dangers of Sensual Pleasures 
‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. 
‘With the simile of a skeleton the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ 
‘maṁsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. 
 
‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. 
 
‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. 
 
‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… 
 
‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… 
 
‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. 
‘With the simile of the fruit tree the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ 

So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.  They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. 
So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. 
They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. 

dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.  a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. 

Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.  Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation. 
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. 
Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation. 
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. 
Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation. 
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. 
Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation. 
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. 
Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation. 
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. 
Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation. 

Kiṁ pana bho gotamo ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato”ti?  Seeing what drawback do you avoid all these convictions?” 
Imaṁ kho ahaṁ, vaccha, ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato”ti. 
Seeing this drawback I avoid all these convictions.” 

‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, so aparena samayena rūpānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā rūpataṇhaṁ pahāya rūpapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya.  Take someone who used to amuse themselves with sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sights, and having given up craving and dispelled passion for sights—they would live rid of thirst, their mind peaceful inside. 
so aparena samayena phoṭṭhabbānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā phoṭṭhabbataṇhaṁ pahāya phoṭṭhabbapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya. 
Some time later—having truly understood the origin, ending, gratification, drawback, and escape of touches, and having given up craving and dispelled passion for touches—they would live rid of thirst, their mind peaceful inside. 
So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi. 
Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind peaceful inside. 
So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi. 
Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind peaceful inside. 
So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi. 
Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind peaceful inside. 
Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṁ vūpasantacittā vihāsuṁ vā viharanti vā viharissanti vā sabbe te kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāsā ajjhattaṁ vūpasantacittā vihāsuṁ vā viharanti vā viharissanti vā”ti. 
On the contrary, all the ascetics or brahmins of the past, future, or present who live rid of thirst, their minds peaceful inside, do so after truly understanding the origin, ending, gratification, drawback, and escape of sensual pleasures, and after giving up craving and dispelling passion for sensual pleasures.” 

Ādīnavaṁ kāmaguṇesu disvā,  Seeing danger in sensual stimulations, 

kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.  He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. 

Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati.  Pokkharasāti enjoys himself with these five kinds of sensual stimulation, tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 

channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimokkho”ti.  liberation by not grasping after truly understanding the six fields of contact’s origin, ending, gratification, drawback, and escape.” 

“Ko nu kho, bhante, rūpe assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  “Sir, what’s the gratification, the drawback, and the escape when it comes to form, 
Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? 
feeling, 
Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? 
perception, 
Ko saṅkhāresu assādo, ko ādīnavo, kiṁ nissaraṇaṁ? 
choices, 
Ko viññāṇe assādo, ko ādīnavo, kiṁ nissaraṇan”ti? 
and consciousness?” 
Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpe ādīnavo. 
That form is impermanent, suffering, and perishable: this is its drawback. 
Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇe ādīnavo. 
That consciousness is impermanent, suffering, and perishable: this is its drawback. 

Cakkhunā rūpaṁ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa.  When seeing a sight with the eye, equanimity arises for the unlearned ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks. 
manasā dhammaṁ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. 
When knowing an idea with the mind, equanimity arises for the unlearned ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks. 

Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  When you experience a neutral feeling, if you don’t truly understand that feeling’s origin, ending, gratification, drawback, and escape, 
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. 
When you experience a neutral feeling, if you don’t truly understand that feeling’s origin, ending, gratification, drawback, and escape, 
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. 
When you experience a neutral feeling, if you truly understand that feeling’s origin, ending, gratification, drawback, and escape, 
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. 
When you experience a neutral feeling, if you truly understand that feeling’s origin, ending, gratification, drawback, and escape, 

Tassa asārattassa asaṁyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṁ pañcupādānakkhandhā apacayaṁ gacchanti.  Someone who lives unaroused like this—unfettered, unconfused, concentrating on drawbacks—disperses the five grasping aggregates for themselves in the future. 
Tassa asārattassa asaṁyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṁ pañcupādānakkhandhā apacayaṁ gacchanti. 
 

Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo.  For the Buddha has said that sensual pleasures take effect over time, with much suffering and distress, and they’re all the more full of drawbacks. 
“Kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo? 
“But in what way, mendicant, has the Buddha said that sensual pleasures take effect over time, with much suffering and distress, and they’re all the more full of drawbacks? 
Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo. 
 
‘kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo? 
 

Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  For the Buddha says that sensual pleasures take effect over time; they give much suffering and distress, and they are all the more full of drawbacks. 
Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. 
 

Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.  There are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. 
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati, 
In the same way, there are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. 

Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.  There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases. 
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. 
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases. 

Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.  In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases. 

Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.  There are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. 
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. 
In the same way, there are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. 

Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.  In the same way, there are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. 

Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.  There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases. 
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. 
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases. 

Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti.  There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, name and form are not conceived. 
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti. 
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, name and form are not conceived. 

Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti.  There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, consciousness is not conceived. 
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti. 
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, consciousness is not conceived. 

Upādāniyesu, ānanda, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.  There are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. 
Evameva kho, ānanda, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. 
In the same way, there are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. 

‘ko nu kho pathavīdhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ;  ‘What’s the gratification, the drawback, and the escape when it comes to the earth element … 
ko āpodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ; 
the water element … 
ko tejodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ; 
the fire element … 
ko vāyodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇan’ti? 
and the air element?’ 
yaṁ pathavīdhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ pathavīdhātuyā ādīnavo; 
That the earth element is impermanent, suffering, and perishable: this is its drawback. 
yaṁ vāyodhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ vāyodhātuyā ādīnavo; 
That the air element is impermanent, suffering, and perishable: this is its drawback. 
Yāvakīvañcāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. 
As long as I didn’t truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 
Yato ca khvāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. 
But when I did truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 

Pathavīdhātuyāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ, yo pathavīdhātuyā ādīnavo tadajjhagamaṁ, yāvatā pathavīdhātuyā ādīnavo paññāya me so sudiṭṭho.  I went in search of the earth element’s drawback, and I found it. I’ve seen clearly with wisdom the full extent of the drawback in the earth element. 
Vāyodhātuyāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ, yo vāyodhātuyā ādīnavo tadajjhagamaṁ, yāvatā vāyodhātuyā ādīnavo paññāya me so sudiṭṭho. 
 
Yāvakīvañcāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. 
As long as I didn’t truly understand these four elements’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 
Yato ca khvāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. 
But when I did truly understand the four elements’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 

No cedaṁ, bhikkhave, pathavīdhātuyā ādīnavo abhavissa, nayidaṁ sattā pathavīdhātuyā nibbindeyyuṁ.  If the earth element had no drawback, sentient beings wouldn’t grow disillusioned with it. 
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā ādīnavo, tasmā sattā pathavīdhātuyā nibbindanti. 
But since the earth element has a drawback, sentient beings do grow disillusioned with it. 
No cedaṁ, bhikkhave, vāyodhātuyā ādīnavo abhavissa, nayidaṁ sattā vāyodhātuyā nibbindeyyuṁ. 
 
Yasmā ca kho, bhikkhave, atthi vāyodhātuyā ādīnavo, tasmā sattā vāyodhātuyā nibbindanti. 
 
Yāvakīvañcime, bhikkhave, sattā imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññaṁsu, neva tāvime, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādikatena cetasā vihariṁsu. 
As long as sentient beings don’t truly understand these four elements’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits. 
Yato ca kho, bhikkhave, sattā imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādikatena cetasā viharantī”ti. 
But when sentient beings truly understand these four elements’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.” 

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ catunnaṁ dhātūnaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti,  There are ascetics and brahmins who don’t truly understand these four elements’ gratification, drawback, and escape. 
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ catunnaṁ dhātūnaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, 
There are ascetics and brahmins who do truly understand these four elements’ gratification, drawback, and escape. 

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ catunnaṁ dhātūnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…  There are ascetics and brahmins who don’t truly understand these four elements’ origin, ending, gratification, drawback, and escape … 

na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati; laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.  He doesn’t try to get hold of a robe in an improper way. He doesn’t get upset if he doesn’t get a robe. And if he does get a robe, he uses it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. 
Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī; na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati; laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati. 
Kassapa is content with any kind of almsfood … 
Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī; na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati; laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati. 
Kassapa is content with any kind of lodging … 
Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca gilānappaccayabhesajjaparikkhāraṁ na paritassati; laddhā ca gilānappaccayabhesajjaparikkhāraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati. 
Kassapa is content with any kind of medicines and supplies for the sick … 
aladdhā ca cīvaraṁ na ca paritassissāma; laddhā ca cīvaraṁ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāma’. 
We won’t get upset if we don’t get a robe. And if we do get a robe, we’ll use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.’ 
santuṭṭhā bhavissāma itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādino; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṁ appatirūpaṁ āpajjissāma aladdhā ca gilānappaccayabhesajjaparikkhāraṁ na paritassissāma; laddhā ca gilānappaccayabhesajjaparikkhāraṁ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāmā’ti. 
‘We will be content with any kind of medicines and supplies for the sick …’ 

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti,  “Mendicants, there are ascetics and brahmins who don’t truly understand the gratification, drawback, and escape when it comes to possessions, honor, and popularity. 
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, 
There are ascetics and brahmins who do truly understand the gratification, drawback, and escape when it comes to possessions, honor, and popularity. 

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…  “There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to possessions, honor, and popularity … 

Te taṁ lābhaṁ agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti.  And when they get things, they use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. 
Te taṁ lābhaṁ gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti. 
But when they get things, they use them tied, infatuated, attached, blind to the drawbacks, not understanding the escape. 
‘agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā taṁ lābhaṁ paribhuñjissāmā’ti. 
‘When we get things, we will use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.’ 

‘kiṁ panāyasmantānaṁ ādīnavaṁ disvā rūpe chandarāgavinayakkhāyī satthā,  ‘But what drawback has he seen that he teaches the removal of desire and lust for form, 
Idaṁ kho no, āvuso, ādīnavaṁ disvā rūpe chandarāgavinayakkhāyī satthā, 
This is the drawback our Teacher has seen that he teaches the removal of desire and lust for form, 

‘ko nu kho rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  ‘What’s the gratification, the drawback, and the escape when it comes to form … 
Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? 
feeling … 
Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? 
perception … 
Ko saṅkhārānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? 
choices … 
Ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan’ti? 
and consciousness?’ 
Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpassa ādīnavo. 
That form is impermanent, suffering, and perishable: this is its drawback. 
Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo. 
 
Yaṁ saṅkhārā aniccā dukkhā vipariṇāmadhammā, ayaṁ saṅkhārānaṁ ādīnavo. 
 
Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇassa ādīnavo. 
That consciousness is impermanent, suffering, and perishable: this is its drawback. 
Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. 
As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 
Yato ca khvāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ; 
But when I did truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 

Rūpassāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ.  I went in search of form’s drawback, 
Yo rūpassa ādīnavo tadajjhagamaṁ. 
and I found it. 
Yāvatā rūpassa ādīnavo paññāya me so sudiṭṭho. 
I’ve seen clearly with wisdom the full extent of form’s drawback. 
Viññāṇassāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. 
I went in search of consciousness’s drawback, 
Yo viññāṇassa ādīnavo tadajjhagamaṁ. 
and I found it. 
Yāvatā viññāṇassa ādīnavo paññāya me so sudiṭṭho. 
I’ve seen clearly with wisdom the full extent of consciousness’s drawback. 
Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ …pe… 
As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening … 

No cedaṁ, bhikkhave, rūpassa ādīnavo abhavissa nayidaṁ sattā rūpasmiṁ nibbindeyyuṁ.  If form had no drawback, sentient beings wouldn’t grow disillusioned with it. 
Yasmā ca kho, bhikkhave, atthi rūpassa ādīnavo, tasmā sattā rūpasmiṁ nibbindanti. 
But since form has a drawback, sentient beings do grow disillusioned with it. 
No cedaṁ, bhikkhave, viññāṇassa ādīnavo abhavissa, nayidaṁ sattā viññāṇasmiṁ nibbindeyyuṁ. 
If consciousness had no drawback, sentient beings wouldn’t grow disillusioned with it. 
Yasmā ca kho, bhikkhave, atthi viññāṇassa ādīnavo, tasmā sattā viññāṇasmiṁ nibbindanti. 
But since consciousness has a drawback, sentient beings do grow disillusioned with it. 
Yāvakīvañca, bhikkhave, sattā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññaṁsu; 
As long as sentient beings don’t truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits. 
Yato ca kho, bhikkhave, sattā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu; 
But when sentient beings truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.” 

rūpassa assādaṁ pajānāti, rūpassa ādīnavaṁ pajānāti, rūpassa nissaraṇaṁ pajānāti;  They understand form’s gratification, drawback, and escape. 
viññāṇassa assādaṁ pajānāti, viññāṇassa ādīnavaṁ pajānāti, viññāṇassa nissaraṇaṁ pajānāti. 
They understand consciousness’s gratification, drawback, and escape. 
ayaṁ rūpassa ādīnavo. 
 
evaṁ rūpassa assādaṁ abhiññāya, evaṁ rūpassa ādīnavaṁ abhiññāya, evaṁ rūpassa nissaraṇaṁ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. 
its gratification, drawback, and escape—and are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well. 
evaṁ rūpassa assādaṁ abhiññāya, evaṁ rūpassa ādīnavaṁ abhiññāya, evaṁ rūpassa nissaraṇaṁ abhiññāya rūpassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. 
its gratification, drawback, and escape—and due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed. 
ayaṁ vedanāya ādīnavo. 
 
evaṁ vedanāya assādaṁ abhiññāya, evaṁ vedanāya ādīnavaṁ abhiññāya, evaṁ vedanāya nissaraṇaṁ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. 
 
ayaṁ saṅkhārānaṁ ādīnavo. 
 
ayaṁ viññāṇassa ādīnavo. 
 
evaṁ viññāṇassa assādaṁ abhiññāya, evaṁ viññāṇassa ādīnavaṁ abhiññāya, evaṁ viññāṇassa nissaraṇaṁ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. 
its gratification, drawback, and escape—and are practicing for disillusionment, dispassion, and cessation regarding consciousness: they are practicing well. 
evaṁ viññāṇassa assādaṁ abhiññāya, evaṁ viññāṇassa ādīnavaṁ abhiññāya, evaṁ viññāṇassa nissaraṇaṁ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. 
its gratification, drawback, and escape—and due to disillusionment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed. 

“Assutavā, bhikkhave, puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  “Mendicants, an unlearned ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form, 
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. 
and consciousness. 
Sutavā ca kho, bhikkhave, ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. 
A learned noble disciple does truly understand the gratification, the drawback, and the escape when it comes to form, 
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānātī”ti. 
and consciousness.” 

“Assutavā, bhikkhave, puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  “Mendicants, an unlearned ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, 
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. 
and consciousness. 
Sutavā ca kho, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. 
A learned noble disciple does truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, 
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānātī”ti. 
and consciousness.” 

“Sutavā, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.  “Mendicants, a learned noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form, 
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānātī”ti. 
and consciousness.” 

“Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ;  “Sir, what’s the gratification, the drawback, and the escape when it comes to form, 
ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan”ti? 
and consciousness?” 
Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ rūpassa ādīnavo. 
That form is impermanent, suffering, and perishable: this is its drawback. 
Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ viññāṇassa ādīnavo. 
That consciousness is impermanent, suffering, and perishable: this is its drawback. 

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…  There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape … 

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…  There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin … 

Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.  A noble disciple comes to truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape. 

Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti.  A mendicant comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, ending, gratification, drawback, and escape. 

“Idhāvuso assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  “Reverend, an unlearned ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form, 
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. 
and consciousness. 

“Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.  “Reverend, a learned noble disciple truly understands the gratification, the drawback, and the escape when it comes to form, 
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. 
and consciousness. 

“Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  “Reverend, an unlearned ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, 
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. 
and consciousness. 

“Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.  “Reverend, a learned noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form, 
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. 
and consciousness. 

“Idhāvuso, assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  “Reverend, an unlearned ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form, 
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. 
and consciousness. 
“Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. 
“Reverend, a learned noble disciple truly understands the gratification, the drawback, and the escape when it comes to form, 
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. 
and consciousness. 

“Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  “Reverend, an unlearned ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, 
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. 
and consciousness. 
“Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. 
“Reverend, a learned noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form, 
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. 
and consciousness. 

Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti;  There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape. 
Ye ca kho keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti; 
There are ascetics and brahmins who do truly understand these five grasping aggregates’ gratification, drawback, and escape. 

Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…  There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin … 

Yato kho, rādha, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti—  When a noble disciple truly understands these five grasping aggregates’ origin, ending, gratification, drawback, and escape, 

Yato kho, rādha, bhikkhu imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti—  A mendicant comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, ending, gratification, drawback, and escape. 

‘ko nu kho cakkhussa assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  ‘What’s the gratification, the drawback, and the escape when it comes to the eye … 
ko manassa assādo, ko ādīnavo, kiṁ nissaraṇan’ti? 
and mind?’ 
Yaṁ cakkhuṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ cakkhussa ādīnavo. 
That the eye is impermanent, suffering, and perishable: this is its drawback. 
Yaṁ jivhā aniccā dukkhā vipariṇāmadhammā, ayaṁ jivhāya ādīnavo. 
 
Yaṁ mano anicco dukkho vipariṇāmadhammo, ayaṁ manassa ādīnavo. 
That the mind is impermanent, suffering, and perishable: this is its drawback. 
Yāvakīvañcāhaṁ, bhikkhave, imesaṁ channaṁ ajjhattikānaṁ āyatanānaṁ evaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. 
As long as I didn’t truly understand these six interior sense fields’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 
Yato ca khvāhaṁ, bhikkhave, imesaṁ channaṁ ajjhattikānaṁ āyatanānaṁ evaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. 
But when I did truly understand these six interior sense fields’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 

‘ko nu kho rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  ‘What’s the gratification, the drawback, and the escape when it comes to sights … 
ko dhammānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti? 
and ideas?’ …” 
Yaṁ rūpā aniccā dukkhā vipariṇāmadhammā, ayaṁ rūpānaṁ ādīnavo. 
 
Yaṁ dhammā aniccā dukkhā vipariṇāmadhammā, ayaṁ dhammānaṁ ādīnavo. 
 
Yāvakīvañcāhaṁ, bhikkhave, imesaṁ channaṁ bāhirānaṁ āyatanānaṁ evaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. 
 
Yato ca khvāhaṁ, bhikkhave, imesaṁ channaṁ bāhirānaṁ āyatanānaṁ evaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. 
 

Cakkhussāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ.  I went in search of the eye’s drawback, 
Yo cakkhussa ādīnavo tadajjhagamaṁ. 
and I found it. 
Yāvatā cakkhussa ādīnavo paññāya me so sudiṭṭho. 
I’ve seen clearly with wisdom the full extent of the eye’s drawback. 
Jivhāyāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. 
 
Yo jivhāya ādīnavo tadajjhagamaṁ. 
 
Yāvatā jivhāya ādīnavo paññāya me so sudiṭṭho. 
 
Manassāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. 
I went in search of the mind’s drawback, 
Yo manassa ādīnavo tadajjhagamaṁ. 
and I found it. 
Yāvatā manassa ādīnavo paññāya me so sudiṭṭho. 
I’ve seen clearly with wisdom the full extent of the mind’s drawback. 
Yāvakīvañcāhaṁ, bhikkhave, imesaṁ channaṁ ajjhattikānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ …pe… 
As long as I didn’t truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening … 

Rūpānāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ.   
Yo rūpānaṁ ādīnavo tadajjhagamaṁ. 
 
Yāvatā rūpānaṁ ādīnavo paññāya me so sudiṭṭho. 
 
Dhammānāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. 
 
Yo dhammānaṁ ādīnavo tadajjhagamaṁ. 
 
Yāvatā dhammānaṁ ādīnavo paññāya me so sudiṭṭho. 
 
Yāvakīvañcāhaṁ, bhikkhave, imesaṁ channaṁ bāhirānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ …pe… paccaññāsiṁ. 
 

No cedaṁ, bhikkhave, cakkhussa ādīnavo abhavissa, nayidaṁ sattā cakkhusmiṁ nibbindeyyuṁ.  If the eye had no drawback, sentient beings wouldn’t grow disillusioned with it. 
Yasmā ca kho, bhikkhave, atthi cakkhussa ādīnavo tasmā sattā cakkhusmiṁ nibbindanti. 
But since the eye has a drawback, sentient beings do grow disillusioned with it. 
No cedaṁ, bhikkhave, jivhāya ādīnavo abhavissa, nayidaṁ sattā jivhāya nibbindeyyuṁ. 
 
Yasmā ca kho, bhikkhave, atthi jivhāya ādīnavo, tasmā sattā jivhāya nibbindanti. 
 
No cedaṁ, bhikkhave, manassa ādīnavo abhavissa, nayidaṁ sattā manasmiṁ nibbindeyyuṁ. 
If the mind had no drawback, sentient beings wouldn’t grow disillusioned with it. 
Yasmā ca kho, bhikkhave, atthi manassa ādīnavo, tasmā sattā manasmiṁ nibbindanti. 
But since the mind has a drawback, sentient beings do grow disillusioned with it. 
Yāvakīvañca, bhikkhave, sattā imesaṁ channaṁ ajjhattikānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññaṁsu, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā vihariṁsu. 
As long as sentient beings don’t truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits. 
Yato ca kho, bhikkhave, sattā imesaṁ channaṁ ajjhattikānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī”ti. 
But when sentient beings truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.” 

No cedaṁ, bhikkhave, rūpānaṁ ādīnavo abhavissa, nayidaṁ sattā rūpesu nibbindeyyuṁ.   
Yasmā ca kho, bhikkhave, atthi rūpānaṁ ādīnavo, tasmā sattā rūpesu nibbindanti. 
 
No cedaṁ, bhikkhave, dhammānaṁ ādīnavo abhavissa, nayidaṁ sattā dhammesu nibbindeyyuṁ. 
 
Yasmā ca kho, bhikkhave, atthi dhammānaṁ ādīnavo, tasmā sattā dhammesu nibbindanti. 
 
Yāvakīvañca, bhikkhave, sattā imesaṁ channaṁ bāhirānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññaṁsu, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā vihariṁsu. 
 
Yato ca kho, bhikkhave, sattā imesaṁ channaṁ bāhirānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī”ti. 
" 

“Yo hi koci, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  “Mendicants, anyone who doesn’t truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape 
Ahañhi, bhante, channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāmī”ti. 
For I don’t truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape.” 

“Yo hi koci, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  “Mendicants, anyone who doesn’t truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape 
Ahañhi, bhante, channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāmī”ti. 
For I don’t truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape.” 

“Yo hi koci, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  “Mendicants, anyone who doesn’t truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape 
Ahañhi, bhante, channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāmī”ti. 
For I don’t truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape.” 

Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti;  It’s when a mendicant truly understands the six fields of contact’s origin, ending, gratification, drawback, and escape. 
Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti; 
It’s when a mendicant comes to be freed by not grasping after truly understanding the six fields of contact’s origin, ending, gratification, drawback, and escape. 

Tathāgato ca kho, bhikkhave, arahaṁ sammāsambuddho rūpānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā na rūpārāmo na rūparato na rūpasammudito.  The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sights, so he doesn’t like, love, or enjoy them. 
dhammānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā na dhammārāmo, na dhammarato, na dhammasammudito. 
ideas, so he doesn’t like, love, or enjoy them. 

Tathāgato ca, bhikkhave, arahaṁ sammāsambuddho rūpānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā na rūpārāmo na rūparato na rūpasammudito.  The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sights, so he doesn’t like, love, or enjoy them. 
dhammānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā na dhammārāmo na dhammarato na dhammasammudito. 
 

Imaṁ khvāhaṁ, bhikkhave, ādīnavaṁ disvā evaṁ vadāmi.  I speak having seen this drawback. 
Imaṁ khvāhaṁ, bhikkhave, ādīnavaṁ disvā evaṁ vadāmi. 
 
Imaṁ khvāhaṁ, bhikkhave, ādīnavaṁ disvā evaṁ vadāmi. 
 
Imaṁ khvāhaṁ, bhikkhave, ādīnavaṁ disvā evaṁ vadāmi. 
 
Imaṁ khvāhaṁ, bhikkhave, ādīnavaṁ disvā evaṁ vadāmi. 
I speak having seen this drawback. 
Imaṁ khvāhaṁ, bhikkhave, vañjhaṁ jīvitānaṁ ādīnavaṁ disvā evaṁ vadāmi. 
I speak having seen this drawback. 

So tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  They don’t truly understand feelings’ origin, ending, gratification, drawback, and escape. 
Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti. 
The underlying tendency to ignorance about neutral feeling underlies that. 
So tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavaṁ ca nissaraṇañca yathābhūtaṁ pajānāti. 
They truly understand feelings’ origin, ending, gratification, drawback, and escape. 
Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti. 
There’s no underlying tendency to ignorance about neutral feeling underlying that. 

Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti?  And what is feeling’s gratification, drawback, and escape?” 
Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo. 
That feeling is impermanent, suffering, and perishable: this is its drawback. 

Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti?  And what is feeling’s gratification, drawback, and escape?” 

Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti?  And what is feeling’s gratification, drawback, and escape?” 
Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo. 
That feeling is impermanent, suffering, and perishable: this is its drawback. 

Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti?  And what is feeling’s gratification, drawback, and escape?” 

Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti?  And what is feeling’s gratification, drawback, and escape?” 
yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo; 
That feeling is impermanent, suffering, and perishable: this is its drawback. 

Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan’ti?  And what is feeling’s gratification, drawback, and escape?’ 

‘ayaṁ vedanāya ādīnavo’ti me, bhikkhave, pubbe ananussutesu dhammesu …pe…  ‘This is the drawback of feeling.’ … 

Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti?  And what is feeling’s gratification, drawback, and escape?” 

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ tissannaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti.  There are ascetics and brahmins who don’t truly understand these three feelings’ gratification, drawback, and escape. 
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ tissannaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti. 
There are ascetics and brahmins who do truly understand these three feelings’ gratification, drawback, and escape. 

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ tissannaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…  There are ascetics and brahmins who don’t truly understand these three feelings’ origin, ending, gratification, drawback, and escape. … 

“Yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, assāsappatto hotī”ti.  “When a mendicant truly understands the six fields of contact’s origin, ending, gratification, drawback, and escape, at that point they’ve gained solace.” 

“Yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti, ettāvatā kho, āvuso, paramassāsappatto hotī”ti.  “When a mendicant is freed by not grasping after truly understanding the six fields of contact’s origin, ending, gratification, drawback, and escape, at that point they’ve gained ultimate solace.” 

Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati.  They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. 
And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. 
Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. 
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjatīti, iminā ekena ṭhānena gārayho. 
They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism. 
Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. 
And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. 
Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjatīti, iminā catutthena ṭhānena pāsaṁso. 
They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise. 

Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti—  A noble disciple comes to truly understand these five faculties’ gratification, drawback, and escape. 

Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti—  A noble disciple comes to truly understand these five faculties’ origin, ending, gratification, drawback, and escape. 

Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti—  A noble disciple comes to be freed by not grasping after truly understanding these five faculties’ gratification, drawback, and escape. 

Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti—  A mendicant comes to be freed by not grasping after truly understanding these five faculties’ origin, ending, gratification, drawback, and escape. 

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti,  There are ascetics and brahmins who don’t truly understand the gratification, drawback, and escape when it comes to these five faculties. 
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, 
There are ascetics and brahmins who do truly understand the gratification, drawback, and escape when it comes to these five faculties. 

Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  As long as I didn’t truly understand these five faculties’ gratification, drawback, and escape, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 
Yato ca khvāhaṁ, bhikkhave, imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. 
But when I did truly understand these five faculties’ gratification, drawback, and escape, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 

Yato kho, bhikkhave, ariyasāvako imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti—  A noble disciple comes to truly understand these six faculties’ origin, ending, gratification, drawback, and escape. 

Yato kho, bhikkhave, bhikkhu imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti—  A mendicant comes to be freed by not grasping after truly understanding these six faculties’ origin, ending, gratification, drawback, and escape. 

Yāvakīvañcāhaṁ, bhikkhave, imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  As long as I didn’t truly understand these six faculties’ gratification, drawback, and escape, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 
Yato ca khvāhaṁ, bhikkhave, imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. 
But when I did truly understand these six faculties’ gratification, drawback, and escape, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti,  There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to these six faculties. 
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, 
There are ascetics and brahmins who do truly understand the origin, ending, gratification, drawback, and escape when it comes to these six faculties. 

Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti—  A noble disciple comes to truly understand these five faculties’ origin, ending, gratification, drawback, and escape. 

Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti—  A mendicant comes to be freed by not grasping after truly understanding these five faculties’ origin, ending, gratification, drawback, and escape. 

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti,  There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to these five faculties. 
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, 
There are ascetics and brahmins who do truly understand the origin, ending, gratification, drawback, and escape when it comes to these five faculties.