1"Bhikkhus, there are these five elements of escape. [n.1204] Nissāraṇīyā dhātuyo. Mp glosses nissāraṇīya with visaṁyutta, "detached, disconnected," and dhātuyo with attasuññasabhāvā, "a nature empty of self." What five?

(1) "Here, when a bhikkhu is attending to sensual pleasures, [n.1205] Mp: "Having emerged from jhāna on an unattractive object, he sends his mind in the direction of sensual pleasures for the purpose of investigating them, just as one might take an antidote for the purpose of investigating a poison." Mp-ṭ: "Such a bhikkhu does not attend to sensual pleasures in the sense (that he is overcome) by the defilement. Rather, he investigates: ‘My mind is now fixed in renunciation. Why do sensual thoughts arise?’" his mind does not launch out upon them, and become placid, settled, and focused on them. [n.1206] Though all three editions here read vimuccati, Mp glosses the word with adhimuccati. The latter makes better sense to me. The manuscript traditions, as well as printed editions, show irregular variations between these two readings throughout the Nikāyas. But when he is attending to renunciation, his mind launches out upon it and becomes placid, settled, and focused on it. His mind is well departed, [n.1207] I read with Ce and Be sugataṁ, as against Ee sukataṁ. The former has the support of Mp, which glosses "well departed because it has gone into the object" (gocare gatattā suṭṭhu gataṁ). I believe, however, that the sense of sugataṁ is that the mind has gone away from the defilement, which ties up better with the notion of escape (nissaraṇa). well developed, well emerged, well liberated, and well detached from sensual pleasures. And he is freed from those taints, distressful and feverish, that arise with sensual pleasures as condition. He does not feel that kind of feeling. [n.1208] Na so taṁ vedanaṁ vediyati. Mp: "He does not feel that sensual feeling or that distressful and feverish feeling." This is declared to be the escape from sensual pleasures.

2(2) "Again, when a bhikkhu is attending to ill will, his mind does not launch out upon it, and become placid, settled, and focused on it. But when he is attending to good will, his mind launches out upon it and becomes placid, settled, and focused on it. His mind is well departed, well developed, well emerged, well liberated, and well detached from ill will. And he is freed from those taints, distressful and feverish, that arise with ill will as condition. He does not feel that kind of feeling. This is declared to be the escape from ill will.

3(3) "Again, when a bhikkhu is attending to harming, his mind does not launch out upon it and become placid, settled, and focused on it. But when he is attending to non-harming, his mind launches out upon it and becomes placid, settled, and focused on it. His mind is well departed, well developed, well emerged, well liberated, and well detached from harming. And he is freed from those taints, distressful and feverish, that arise with harming as condition. He does not feel that kind of feeling. This is declared to be the escape from harming.

4(4) "Again, when a bhikkhu is attending to form, his mind does not launch out upon it and become placid, settled, and focused on it. But when he is attending to the formless, his mind launches out upon it and becomes placid, settled, and focused on it. His mind is well departed, well developed, well emerged, well liberated, and well detached from form. And he is freed from those taints, distressful and feverish, that arise with form as condition. He does not feel that kind of feeling. This is declared to be the escape from form.

5(5) "Again, when a bhikkhu is attending to personal existence, his mind does not launch out upon it and become placid, settled, and focused on it. But when he is attending to the cessation of personal existence, his mind launches out upon it and becomes placid, settled, and focused on it. His mind is well departed, well developed, well emerged, well liberated, and well detached from personal existence. And he is freed from those taints, distressful and feverish, that arise with personal existence as condition. He does not feel that feeling. This is declared to be the escape from personal existence.

6"Delight in sensual pleasures does not lie within him; delight in ill will does not lie within him; delight in harming does not lie within him; delight in form does not lie within him; delight in personal existence does not lie within him. Because he is without the underlying tendencies toward delight in sensual pleasures, delight in ill will, delight in harming, delight in form, and delight in personal existence, he is called a bhikkhu devoid of underlying tendencies. He has cut off craving, stripped off the fetter, and by completely breaking through conceit, he has made an end of suffering. These, bhikkhus, are the five elements of escape."

1"Pañcimā, bhikkhave, nissāraṇīyā dhātuyo. Katamā pañca?

Idha, bhikkhave, bhikkhuno kāmaṁ manasikaroto kāmesu cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ kāmehi; ye ca kāmapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati. Idamakkhātaṁ kāmānaṁ nissaraṇaṁ. (1)

2Puna caparaṁ, bhikkhave, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ byāpādena; ye ca byāpādapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati. Idamakkhātaṁ byāpādassa nissaraṇaṁ. (2)

3Puna caparaṁ, bhikkhave, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ vihesāya; ye ca vihesāpaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati. Idamakkhātaṁ vihesāya nissaraṇaṁ. (3)

4Puna caparaṁ, bhikkhave, bhikkhuno rūpaṁ manasikaroto rūpe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ rūpehi; ye ca rūpapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati. Idamakkhātaṁ rūpānaṁ nissaraṇaṁ. (4)

5Puna caparaṁ, bhikkhave, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ sakkāyena; ye ca sakkāyapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati. Idamakkhātaṁ sakkāyassa nissaraṇaṁ. (5)

6Tassa kāmanandīpi nānuseti, byāpādanandīpi nānuseti, vihesānandīpi nānuseti, rūpanandīpi nānuseti, sakkāyanandīpi nānuseti so kāmanandiyāpi ananusayā, byāpādanandiyāpi ananusayā, vihesānandiyāpi ananusayā, rūpanandiyāpi ananusayā, sakkāyanandiyāpi ananusayā. Ayaṁ vuccati, bhikkhave, bhikkhu niranusayo, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassa. Imā kho, bhikkhave, pañca nissāraṇīyā dhātuyo"ti.

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Dasamaṁ.
Brāhmaṇavaggo pañcamo.

7Soṇo doṇo saṅgāravo,
Kāraṇapālī ca piṅgiyānī;
Supinā ca vassā vācā,
Kulaṁ nissāraṇīyena cāti.

Catuttho paṇṇāsako samatto.