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. 

‘atthi idaṁ, atthi hīnaṁ, atthi paṇītaṁ, atthi imassa saññāgatassa uttari nissaraṇan’ti.  ‘There is this, there is what is worse than this, there is what is better than this, and there is an escape beyond the scope of perception.’ 

‘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?’ 
Yo loke chandarāgavinayo chandarāgappahānaṁ, idaṁ loke nissaraṇan’ti. 
Removing and giving up desire and greed for the world: this is its escape.’ 
loke nissaraṇan’ti → lokanissaraṇaṁ (aṭṭha.) 
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, nissaraṇapariyesanaṁ acariṁ. Yaṁ loke nissaraṇaṁ tadajjhagamaṁ.  I went in search of escape from the world, and I found it. 
Yāvatakaṁ loke nissaraṇaṁ, paññāya me taṁ sudiṭṭhaṁ. 
I’ve seen clearly with wisdom the full extent of escape from 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 nissaraṇaṁ abhavissa, nayidaṁ sattā lokamhā nissareyyuṁ.  If there were no escape from the world, sentient beings wouldn’t escape from it. 
Yasmā ca kho, bhikkhave, atthi loke nissaraṇaṁ, tasmā sattā lokamhā nissaranti. 
But since there is an escape from the world, sentient beings do escape from 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. 

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 … 

Yasmiṁ, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  “Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. 
There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. 
Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. 
In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 

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. 

Idamakkhātaṁ kāmānaṁ nissaraṇaṁ.  This is how the escape from sensual pleasures is explained. 
Idamakkhātaṁ byāpādassa nissaraṇaṁ. 
This is how the escape from ill will is explained. 
Idamakkhātaṁ vihesāya nissaraṇaṁ. 
This is how the escape from harming is explained. 
Idamakkhātaṁ rūpānaṁ nissaraṇaṁ. 
This is how the escape from forms is explained. 
Idamakkhātaṁ sakkāyassa nissaraṇaṁ. 
This is how the escape from substantial reality is explained. 

Nissaraṇañhetaṁ, āvuso, byāpādassa yadidaṁ mettācetovimuttī’ti.  For it is the heart’s release by love that is the escape from ill will.’ 
Nissaraṇañhetaṁ, āvuso, vihesāya yadidaṁ karuṇācetovimuttī’ti. 
For it is the heart’s release by compassion that is the escape from thoughts of harming.’ 
Nissaraṇañhetaṁ, āvuso, aratiyā yadidaṁ muditācetovimuttī’ti. 
For it is the heart’s release by rejoicing that is the escape from discontent.’ 
Nissaraṇañhetaṁ, āvuso, rāgassa yadidaṁ upekkhācetovimuttī’ti. 
For it is the heart’s release by equanimity that is the escape from desire.’ 
Nissaraṇañhetaṁ, āvuso, sabbanimittānaṁ yadidaṁ animittācetovimuttī’ti. 
For it is the signless release of the heart that is the escape from all signs.’ 
Nissaraṇañhetaṁ, āvuso, vicikicchākathaṅkathāsallassa yadidaṁ asmīti mānasamugghāto’ti. 
For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’ 

Idha, bhikkhu, yasmiṁ samaye bhikkhu kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:  Firstly, there’s a time when a mendicant’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed mendicant and say: 
‘ahaṁ kho, āvuso, kāmarāgapariyuṭṭhitena cetasā viharāmi kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāmi. 
‘My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen. 
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: 
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in ill will … 
‘ahaṁ kho, āvuso, byāpādapariyuṭṭhitena cetasā viharāmi byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāmi. 
 
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: 
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in dullness and drowsiness … 
‘ahaṁ kho, āvuso, thinamiddhapariyuṭṭhitena cetasā viharāmi thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāmi. 
 
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: 
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in restlessness and remorse … 
‘ahaṁ kho, āvuso, uddhaccakukkuccapariyuṭṭhitena cetasā viharāmi uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāmi. 
 
Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: 
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in doubt … 
‘ahaṁ, āvuso, vicikicchāpariyuṭṭhitena cetasā viharāmi vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāmi. 
 

Idha, bhikkhu, yasmiṁ samaye bhikkhu kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:  Firstly, there’s a time when a mendicant’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed mendicant and say: 
“ahaṁ kho, āvuso, kāmarāgapariyuṭṭhitena cetasā viharāmi kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāmi. 
“My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen. 

Ye kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā santuṭṭhā brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena santuṭṭhā, te uttari nissaraṇaṁ yathābhūtaṁ nappajānanti.  Those gods of the Divinity’s host who are content with the lifespan of the Divinity, with the beauty, happiness, fame, and sovereignty of the Divinity, and who don’t truly understand any escape beyond: 
Ye ca kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā asantuṭṭhā, brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena asantuṭṭhā, te ca uttari nissaraṇaṁ yathābhūtaṁ pajānanti. 
But those gods of the Divinity’s host who are not content with the lifespan of the Divinity, with the beauty, happiness, fame, and sovereignty of the Divinity, and who do truly understand any escape beyond: 

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. 

Chasu nissaraṇīyāsu dhātūsu …pe…  The six elements of escape. … 

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. 

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.” 

Tassa ca uttari nissaraṇaṁ yathābhūtaṁ pajānāmī”ti.  And I truly understand the escape beyond that.” 

Evamevaṁ kho, saddha, idhekacco purisakhaḷuṅko araññagatopi rukkhamūlagatopi suññāgāragatopi kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti.  In the same way, take a certain wild person who has gone to the forest, the root of a tree, or an empty hut. Their heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. 
vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti. 
doubt … 
Evamevaṁ kho, saddha, bhadro purisājānīyo araññagatopi rukkhamūlagatopi suññāgāragatopi na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, 
In the same way, take a certain fine thoroughbred person who has gone to the forest, the root of a tree, or an empty hut. Their heart is not overcome and mired in sensual desire, and they truly understand the escape from sensual desire that has arisen. 
na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti. 
doubt … 

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. 

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. 

‘kicchaṁ vatāyaṁ loko āpanno, jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa,  ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. 
kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti? 
Oh, when will an escape be found from this suffering, from old age and death?’ 

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. 

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. 

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 nissaraṇiyā dhātuyo. 
Five elements of escape: 
Idamakkhātaṁ kāmānaṁ nissaraṇaṁ. 
This is how the escape from sensual pleasures is explained. 
Idamakkhātaṁ byāpādassa nissaraṇaṁ. 
This is how the escape from ill will is explained. 
Idamakkhātaṁ vihesāya nissaraṇaṁ. 
This is how the escape from harming is explained. 
Idamakkhātaṁ rūpānaṁ nissaraṇaṁ. 
This is how the escape from forms is explained. 
Idamakkhātaṁ sakkāyassa nissaraṇaṁ. 
This is how the escape from substantial reality is explained. 
Cha nissaraṇiyā dhātuyo. 
Six elements of escape: 
Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettā cetovimuttī’ti. 
For it is the heart’s release by love that is the escape from ill will.’ 
Nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇā cetovimuttī’ti. 
For it is the heart’s release by compassion that is the escape from thoughts of harming.’ 
Nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditā cetovimuttī’ti. 
For it is the heart’s release by rejoicing that is the escape from discontent.’ 
Nissaraṇaṁ hetaṁ, āvuso, rāgassa, yadidaṁ upekkhā cetovimuttī’ti. 
For it is the heart’s release by equanimity that is the escape from desire.’ 
Nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ, yadidaṁ animittā cetovimuttī’ti. 
For it is the signless release of the heart that is the escape from all signs.’ 
Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti. 
For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’ 

Tisso nissaraṇiyā dhātuyo—  Three elements of escape. 
kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ arūpaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ, nirodho tassa nissaraṇaṁ. 
Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated. 
Pañca nissaraṇiyā dhātuyo— 
Five elements of escape. 
Idamakkhātaṁ kāmānaṁ nissaraṇaṁ. 
This is how the escape from sensual pleasures is explained. 
Idamakkhātaṁ byāpādassa nissaraṇaṁ. 
This is how the escape from ill will is explained. 
Idamakkhātaṁ vihesāya nissaraṇaṁ. 
This is how the escape from harming is explained. 
Idamakkhātaṁ rūpānaṁ nissaraṇaṁ. 
This is how the escape from forms is explained. 
Idamakkhātaṁ sakkāyassa nissaraṇaṁ. 
This is how the escape from substantial reality is explained. 
Cha nissaraṇiyā dhātuyo— 
Six elements of escape. 
Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettācetovimuttī’ti. 
For it is the heart’s release by love that is the escape from ill will.’ 
nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇācetovimuttī’ti. 
For it is the heart’s release by compassion that is the escape from thoughts of harming.’ 
nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditācetovimuttī’ti. 
For it is the heart’s release by rejoicing that is the escape from discontent.’ 
nissaraṇaṁ hetaṁ, āvuso, rāgassa yadidaṁ upekkhācetovimuttī’ti. 
For it is the heart’s release by equanimity that is the escape from desire.’ 
nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ yadidaṁ animittā cetovimuttī’ti. 
For it is the signless release of the heart that is the escape from all signs.’ 
Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti. 
For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’ 

So ‘atthi idaṁ, atthi hīnaṁ, atthi paṇītaṁ, atthi imassa saññāgatassa uttari nissaraṇan’ti pajānāti.  They understand: ‘There is this, there is what is worse than this, there is what is better than this, and there is an escape beyond the scope of perception.’ 

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?’ 
Kiñca, bhikkhave, kāmānaṁ nissaraṇaṁ? 
And what is the escape from sensual pleasures? 
Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṁ—idaṁ kāmānaṁ nissaraṇaṁ. 
Removing and giving up desire and greed for sensual pleasures: this is the escape from 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. 
Kiñca, bhikkhave, rūpānaṁ nissaraṇaṁ? 
And what is the escape from forms? 
Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpānaṁ nissaraṇaṁ. 
Removing and giving up desire and greed for forms: this is the escape from 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. 
Kiñca, bhikkhave, vedanānaṁ nissaraṇaṁ? 
And what is the escape from feelings? 
Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṁ—idaṁ vedanānaṁ nissaraṇaṁ. 
Removing and giving up desire and greed for feelings: this is the escape from feelings. 
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.” 

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 

‘idaṁ niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṁ uttari nissaraṇaṁ natthī’ti.  ‘This is permanent, this is everlasting, this is eternal, this is whole, this is not liable to pass away. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.’ 
Idañhi, mārisa, niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṁ uttari nissaraṇaṁ natthī’ti. 
For this is permanent, this is everlasting, this is eternal, this is complete, this is not liable to pass away. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.’ 
santañca panaññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti vakkhatī’ti. 
And although there is another escape beyond this, he says that there’s no other escape beyond this.’ 
Asantañca panaññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti vadāmi. 
And when I say there’s no other escape beyond this there is in fact no other escape beyond this. 
Te kho evaṁ jāneyyuṁ santañca panaññaṁ uttari nissaraṇaṁ “atthaññaṁ uttari nissaraṇan”ti, asantaṁ vā aññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti. 
When there was another escape beyond this they knew it, and when there was no other escape beyond this, they knew it. 
“na cevaññaṁ uttari nissaraṇaṁ dakkhissasi, yāvadeva ca pana kilamathassa vighātassa bhāgī bhavissasi. 
you will never find another escape beyond this, and you will eventually get weary and frustrated. 

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. 

uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ nappajānāti.  and they don’t truly understand the escape from substantialist view that has arisen. 
uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti. 
and they don’t truly understand the escape from doubt that has arisen. 
uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ nappajānāti. 
and they don’t truly understand the escape from misapprehension of precepts and observances that has arisen. 
uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti. 
and they don’t truly understand the escape from sensual desire that has arisen. 
uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti. 
and they don’t truly understand the escape from ill will that has arisen. 
uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ pajānāti. 
and they truly understand the escape from substantialist view that has arisen. 
uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti. 
and they truly understand the escape from doubt that has arisen. 
uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ pajānāti. 
and they truly understand the escape from misapprehension of precepts and observances that has arisen. 
uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti. 
and they truly understand the escape from sensual desire that has arisen. 
uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti. 
and they truly understand the escape from ill will that has arisen. 

‘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.” 

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. 

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.  Understanding this and seeing the escape from it, the Realized One has gone beyond all that. 
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. 
Understanding this and seeing the escape from it, the Realized One has gone beyond all that. 
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. 
Understanding this and seeing the escape from it, the Realized One has gone beyond all that. 
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. 
Understanding this and seeing the escape from it, the Realized One has gone beyond all that. 
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. 
Understanding this and seeing the escape from it, the Realized One has gone beyond all that. 
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. 
Understanding this and seeing the escape from it, the Realized One has gone beyond all that. 
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. 
Understanding this and seeing the escape from it, the Realized One has gone beyond all that. 
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. 
Understanding this and seeing the escape from it, the Realized One has gone beyond all that. 
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. 
Understanding this and seeing the escape from it, the Realized One has gone beyond all that. 
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. 
Understanding this and seeing the escape from it, the Realized One has gone beyond all that. 
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.” 

Idha, brāhmaṇa, ekacco kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti;  It’s when someone’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. 
Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti; 
Their heart is overcome and mired in ill will … 
Thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti; 
dullness and drowsiness … 
Uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti; 
restlessness and remorse … 
Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti; 
doubt, and they don’t truly know and see the escape from doubt that has arisen. 

“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?” 
Yo rūpe chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpe nissaraṇaṁ. 
Removing and giving up desire and greed for form: this is its escape. 
Yo viññāṇe chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇe nissaraṇan”ti. 
Removing and giving up desire and greed for consciousness: this is its escape.” 

So ‘atthi uttari nissaraṇan’ti pajānāti.  He understood: ‘There is an escape beyond.’ 
So ‘atthi uttari nissaraṇan’ti pajānāti. 
He understood: ‘There is an escape beyond.’ 
So ‘atthi uttari nissaraṇan’ti pajānāti. 
He understood: ‘There is an escape beyond.’ 
So ‘atthi uttari nissaraṇan’ti pajānāti. 
He understood: ‘There is an escape beyond.’ 
So ‘atthi uttari nissaraṇan’ti pajānāti. 
He understood: ‘There is an escape beyond.’ 
So ‘atthi uttari nissaraṇan’ti pajānāti. 
He understood: ‘There is an escape beyond.’ 
So ‘atthi uttari nissaraṇan’ti pajānāti. 
He understood: ‘There is an escape beyond.’ 
So ‘atthi uttari nissaraṇan’ti pajānāti. 
He understood: ‘There is an escape beyond.’ 
So ‘natthi uttari nissaraṇan’ti pajānāti. 
He understood: ‘There is no escape beyond.’ 

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, 

“Natthi nissaraṇaṁ loke,  “There’s no escape in the world, 
“Atthi nissaraṇaṁ loke, 
“There is an escape in the world, 

“idaṁ niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṁ uttari nissaraṇaṁ natthī”ti.  “This is permanent, this is everlasting, this is eternal, this is whole, this is not liable to pass away. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.” 
Idañhi, mārisa, niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṁ uttari nissaraṇaṁ natthī”ti. 
For this is permanent, this is everlasting, this is eternal, this is complete, this is not liable to pass away. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.” 
Santañca panaññaṁ uttari nissaraṇaṁ, ‘natthaññaṁ uttari nissaraṇan’ti vakkhatī”ti. 
And although there is another escape beyond this, he says that there’s no other escape beyond this.” 

Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa.  yet it doesn’t understand how to escape from this suffering, from old age and death. 
Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti? 
Oh, when will an escape be found from this suffering, from old age and death?’ 

Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa.  yet it doesn’t understand how to escape from this suffering, from old age and death. 
Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti? 
Oh, when will an escape be found from this suffering, from old age and death?’ 

Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa.  yet it doesn’t understand how to escape from this suffering, from old age and death. 
Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti? 
Oh, when will an escape be found from this suffering, from old age and death?’ 

‘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?’ 
yo pathavīdhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ pathavīdhātuyā nissaraṇaṁ. 
Removing and giving up desire and greed for the earth element: this is its escape. 
yo vāyodhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ vāyodhātuyā nissaraṇaṁ’. 
Removing and giving up desire and greed for the air element: this is its escape.’ 
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, nissaraṇapariyesanaṁ acariṁ, yaṁ pathavīdhātuyā nissaraṇaṁ tadajjhagamaṁ, yāvatā pathavīdhātuyā nissaraṇaṁ paññāya me taṁ sudiṭṭhaṁ.  I went in search of escape from the earth element, and I found it. I’ve seen clearly with wisdom the full extent of escape from the earth element. 
Vāyodhātuyāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ, yaṁ vāyodhātuyā nissaraṇaṁ tadajjhagamaṁ, yāvatā vāyodhātuyā nissaraṇaṁ paññāya me taṁ sudiṭṭhaṁ. 
 
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 nissaraṇaṁ abhavissa, nayidaṁ sattā pathavīdhātuyā nissareyyuṁ.  If there were no escape from the earth element, sentient beings wouldn’t escape from it. 
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā nissaraṇaṁ, tasmā sattā pathavīdhātuyā nissaranti. 
But since there is an escape from the earth element, sentient beings do escape from it. 
No cedaṁ, bhikkhave, vāyodhātuyā nissaraṇaṁ abhavissa, nayidaṁ sattā vāyodhātuyā nissareyyuṁ. 
 
Yasmā ca kho, bhikkhave, atthi vāyodhātuyā nissaraṇaṁ, tasmā sattā vāyodhātuyā nissaranti. 
 
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.’ 

‘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?’ 
Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpassa nissaraṇaṁ. 
Removing and giving up desire and greed for form: this is its escape. 
Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ. 
 
Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṁ, idaṁ saṅkhārānaṁ nissaraṇaṁ. 
 
Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇassa nissaraṇaṁ’. 
Removing and giving up desire and greed for consciousness: this is its escape.’ 
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, nissaraṇapariyesanaṁ acariṁ.  I went in search of form’s escape, 
Yaṁ rūpassa nissaraṇaṁ tadajjhagamaṁ. 
and I found it. 
Yāvatā rūpassa nissaraṇaṁ paññāya me taṁ sudiṭṭhaṁ. 
I’ve seen clearly with wisdom the full extent of form’s escape. 
Viññāṇassāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ. 
I went in search of consciousness’s escape, 
Yaṁ viññāṇassa nissaraṇaṁ tadajjhagamaṁ. 
and I found it. 
Yāvatā viññāṇassa nissaraṇaṁ paññāya me taṁ sudiṭṭhaṁ. 
I’ve seen clearly with wisdom the full extent of consciousness’s escape. 
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 nissaraṇaṁ abhavissa nayidaṁ sattā rūpasmā nissareyyuṁ.  If there were no escape from form, sentient beings wouldn’t escape from it. 
Yasmā ca kho, bhikkhave, atthi rūpassa nissaraṇaṁ, tasmā sattā rūpasmā nissaranti. 
But since there is an escape from form, sentient beings do escape from it. 
no cedaṁ, bhikkhave, saṅkhārānaṁ nissaraṇaṁ abhavissa, nayidaṁ sattā saṅkhārehi nissareyyuṁ. 
choices … 
Yasmā ca kho, bhikkhave, atthi saṅkhārānaṁ nissaraṇaṁ, tasmā sattā saṅkhārehi nissaranti. 
 
No cedaṁ, bhikkhave, viññāṇassa nissaraṇaṁ abhavissa, nayidaṁ sattā viññāṇasmā nissareyyuṁ. 
If there were no escape from consciousness, sentient beings wouldn’t escape from it. 
Yasmā ca kho, bhikkhave, atthi viññāṇassa nissaraṇaṁ, tasmā sattā viññāṇasmā nissaranti. 
But since there is an escape from consciousness, sentient beings do escape from 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. 
idaṁ rūpassa nissaraṇaṁ. 
 
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. 
idaṁ vedanāya nissaraṇaṁ. 
 
evaṁ vedanāya assādaṁ abhiññāya, evaṁ vedanāya ādīnavaṁ abhiññāya, evaṁ vedanāya nissaraṇaṁ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. 
 
idaṁ saṅkhārānaṁ nissaraṇaṁ. 
 
idaṁ viññāṇassa nissaraṇaṁ. 
 
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?” 
Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpassa nissaraṇaṁ. 
Removing and giving up desire and greed for form: this is its escape. 
Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ viññāṇassa nissaraṇan”ti. 
Removing and giving up desire and greed for consciousness: this is its escape.” 

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?’ 
Yo cakkhusmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ cakkhussa nissaraṇaṁ. 
Removing and giving up desire and greed for the eye: this is its escape. 
Yo jivhāya chandarāgavinayo chandarāgappahānaṁ, idaṁ jivhāya nissaraṇaṁ. 
 
Yo manasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ manassa nissaraṇan’ti. 
Removing and giving up desire and greed for the mind: this is its escape.’ 
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?’ …” 
Yo rūpesu chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpānaṁ nissaraṇaṁ. 
 
Yo dhammesu chandarāgavinayo chandarāgappahānaṁ, idaṁ dhammānaṁ nissaraṇan’ti. 
 
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, nissaraṇapariyesanaṁ acariṁ.  I went in search of escape from the eye, 
Yaṁ cakkhussa nissaraṇaṁ tadajjhagamaṁ. 
and I found it. 
Yāvatā cakkhussa nissaraṇaṁ, paññāya me taṁ sudiṭṭhaṁ. 
I’ve seen clearly with wisdom the full extent of escape from the eye. 
Jivhāyāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ. 
 
Yaṁ jivhāya nissaraṇaṁ tadajjhagamaṁ. 
 
Yāvatā jivhāya nissaraṇaṁ, paññāya me taṁ sudiṭṭhaṁ …pe… 
body’s … 
Manassāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ. 
I went in search of escape from the mind, 
Yaṁ manassa nissaraṇaṁ tadajjhagamaṁ. 
and I found it. 
Yāvatā manassa nissaraṇaṁ, paññāya me taṁ sudiṭṭhaṁ. 
I’ve seen clearly with wisdom the full extent of escape from the mind. 
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, nissaraṇapariyesanaṁ acariṁ.   
Yaṁ rūpānaṁ nissaraṇaṁ tadajjhagamaṁ. 
 
Yāvatā rūpānaṁ nissaraṇaṁ, paññāya me taṁ sudiṭṭhaṁ. 
 
Dhammānāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ. 
 
Yaṁ dhammānaṁ nissaraṇaṁ tadajjhagamaṁ. 
 
Yāvatā dhammānaṁ nissaraṇaṁ, paññāya me taṁ sudiṭṭhaṁ. 
 
Yāvakīvañcāhaṁ, bhikkhave, imesaṁ channaṁ bāhirānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ …pe… paccaññāsiṁ. 
 

No cedaṁ, bhikkhave, cakkhussa nissaraṇaṁ abhavissa, nayidaṁ sattā cakkhusmā nissareyyuṁ.  If there were no escape from the eye, sentient beings wouldn’t escape from it. 
Yasmā ca kho, bhikkhave, atthi cakkhussa nissaraṇaṁ tasmā sattā cakkhusmā nissaranti. 
But since there is an escape from the eye, sentient beings do escape from it. 
No cedaṁ, bhikkhave, jivhāya nissaraṇaṁ abhavissa, nayidaṁ sattā jivhāya nissareyyuṁ. 
 
Yasmā ca kho, bhikkhave, atthi jivhāya nissaraṇaṁ, tasmā sattā jivhāya nissaranti. 
 
No cedaṁ, bhikkhave, manassa nissaraṇaṁ abhavissa, nayidaṁ sattā manasmā nissareyyuṁ. 
If there were no escape from the mind, sentient beings wouldn’t escape from it. 
Yasmā ca kho, bhikkhave, atthi manassa nissaraṇaṁ, tasmā sattā manasmā nissaranti. 
But since there is an escape from the mind, sentient beings do escape from 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 nissaraṇaṁ abhavissa, nayidaṁ sattā rūpehi nissareyyuṁ.   
Yasmā ca kho, bhikkhave, atthi rūpānaṁ nissaraṇaṁ, tasmā sattā rūpehi nissaranti. 
 
No cedaṁ, bhikkhave, dhammānaṁ nissaraṇaṁ abhavissa, nayidaṁ sattā dhammehi nissareyyuṁ. 
 
Yasmā ca kho, bhikkhave, atthi dhammānaṁ nissaraṇaṁ, tasmā sattā dhammehi nissaranti. 
 
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. 
 

anissaraṇadassino.  if you don’t see the escape. 
anissaraṇadassino. 
if you don’t see the escape. 

Na hi so, bhikkhave, pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ,  Because an unlearned ordinary person doesn’t understand any escape from painful feeling apart from sensual pleasures. 
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. 
Pajānāti hi so, bhikkhave, sutavā ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ. 
Because a learned noble disciple understands an escape from painful feeling apart from sensual pleasures. 
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?” 
Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ. 
Removing and giving up desire and greed for feeling: this is its escape. 

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?” 
Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ. 
Removing and giving up desire and greed for feeling: this is its escape. 

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?” 
yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇan”ti. 
Removing and giving up desire and greed for feeling: this is its escape.” 

Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan’ti?  And what is feeling’s gratification, drawback, and escape?’ 
yo vedanāya chandarāgavinayo chandarāgappahānaṁ. Idaṁ vedanāya nissaraṇan’”ti. 
Removing and giving up desire and greed for feeling: this is its escape.’” 

‘idaṁ kho nissaraṇan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.  ‘This is the escape from feeling.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.” 

Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti?  And what is feeling’s gratification, drawback, and escape?” 
yo vedanāya chandarāgavinayo chandarāgappahānaṁ. Idaṁ vedanāya nissaraṇan”ti. 
Removing and giving up desire and greed for feeling: this is its 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. 

“Yasmiṁ kho, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.  “Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Evameva kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati …pe… paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Evameva kho, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Evameva kho, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Evameva kho, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi … dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Evameva kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. 
In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. 
Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. 
There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Evameva kho, brāhmaṇa, yasmiṁ samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti …pe…. 
In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. 
Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Evameva kho, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. 
In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. 
Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Evameva kho, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. 
In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. 
Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Evameva kho, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. 
In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. 
Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 
Evameva kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. 
In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. 

“Yasmiṁ kho, rājakumāra, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ na jānāti na passati—  “There’s a time when the heart is overcome and mired in sensual desire, without truly knowing and seeing the escape from sensual desire that has arisen. 
vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ na jānāti na passati— 
doubt, without truly knowing and seeing the escape from doubt that has arisen. 

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.