Yā ca saṁyojaniyesu dhammesu assādānupassitā, yā ca saṁyojaniyesu dhammesu nibbidānupassitā.  
Seeing things that are prone to being fettered as gratifying, and seeing things that are prone to being fettered as boring.
Saṁyojaniyesu, bhikkhave, dhammesu assādānupassī viharanto rāgaṁ na pajahati, dosaṁ na pajahati, mohaṁ na pajahati.  
When you keep seeing things that are prone to being fettered as gratifying, you don’t give up greed, hate, and delusion.

‘ko nu kho loke assādo, ko ādīnavo, kiṁ nissaraṇan’ti?  
‘What’s the gratification in the world? What’s the drawback? What’s the escape?’
‘yaṁ kho lokaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ loke assādo.  
‘The pleasure and happiness that arise from the world: this is its gratification. lokaṁ → loke (bj, sya-all, km, pts1ed)
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 Brahmās, this population with its ascetics and brahmins, its gods and humans. abhisambuddho’ti → abhisambuddho (bj, sya-all, km, pts1ed, mr)
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 Brahmās, this population with its ascetics and brahmins, its gods and humans. khvāhaṁ → kho ahaṁ (bj, pts1ed); khohaṁ (sya-all, km, mr)

Paṭhamaassādasutta  
Gratification (1st)
“Lokassāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ. Yo loke assādo tadajjhagamaṁ.  
“Mendicants, I went in search of the world’s gratification, and I found it.
Yāvatako loke assādo, paññāya me so sudiṭṭho.  
I’ve seen clearly with wisdom the full extent of gratification in the world.
Yāvakīvañcāhaṁ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  
As long as I didn’t truly understand the world’s gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, 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 Brahmās, this population with its ascetics and brahmins, its gods and humans.

Dutiyaassādasutta  
Gratification (2nd)
“No cedaṁ, bhikkhave, loke assādo abhavissa, nayidaṁ sattā loke sārajjeyyuṁ.  
“Mendicants, if there were no gratification in the world, sentient beings wouldn’t be aroused by it. cedaṁ → no cetaṁ (sya-all, km, pts1ed, mr)
Yasmā ca kho, bhikkhave, atthi loke assādo, tasmā sattā loke sārajjanti.  
But because there is gratification in the world, sentient beings are aroused by 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 Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits. vippamuttā → vippayuttā (mr) | vimariyādīkatena → vimariyādikatena (pts1ed, mr) "
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 Brahmās, 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.

Pubbeva duve assādā,  
an3.112

So tadassādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno ākāsānañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati.  
They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite space.
So tadassādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno viññāṇañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati.  
They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite consciousness.
So tadassādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno ākiñcaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati.  
They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of nothingness.

Addasā kho bhagavā goyogapilakkhasmiṁ piṇḍāya caramāno aññataraṁ bhikkhuṁ rittassādaṁ bāhirassādaṁ muṭṭhassatiṁ asampajānaṁ asamāhitaṁ vibbhantacittaṁ pākatindriyaṁ.  
While the Buddha was walking for alms near the cow-hitching place at the wavy leaf fig, he saw a disgruntled monk who was looking for pleasure in external things, unmindful, without situational awareness or immersion, with straying mind and undisciplined faculties. goyogapilakkhasmiṁ → goyogamilakkhasmiṁ (sya-all, km, mr) | caramāno → caramānaṁ (mr)
Addasaṁ kho ahaṁ, bhikkhave, goyogapilakkhasmiṁ piṇḍāya caramāno aññataraṁ bhikkhuṁ rittassādaṁ bāhirassādaṁ muṭṭhassatiṁ asampajānaṁ asamāhitaṁ vibbhantacittaṁ pākatindriyaṁ.  
an3.128

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. atthaṅgamañca → atthagamañca (bj, pts1ed)
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. appajānato → nappajānato (sya-all, km, mr) | kāmanandī → kāmanandi (bj, sya-all, km) | kāmasneho → kāmasineho (bj, sya-all)
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. diṭṭhijjhosānaṁ → diṭṭhiajjhosānaṁ (bj, pts1ed)
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.

So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati.  
They enjoy it and like it and find it satisfying.
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati.  
They enjoy it and like it and find it satisfying.
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati.  
They enjoy it and like it and find it satisfying.
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati.  
They enjoy it and like it and find it satisfying.

So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati.  
They enjoy this and like it and find it satisfying.
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati.  
They enjoy this and like it and find it satisfying.

So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati;  
They enjoy it and like it and find it satisfying.
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati;  
They enjoy it and like it and find it satisfying.

‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. bahupāyāsā → bahūpāyāsā (bj, sya-all, km, pts1ed) "
‘kiñcāpi, āvuso, appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo;  
‘Reverends, even though the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks,
‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.

So methunaṁ uppādetvā tameva puttassādaṁ nikāmayamāno kuṭumbaṁ ajjhāvasati, na agārasmā anagāriyaṁ pabbajati.  
Having ensured his progeny through sex, his child makes him happy. Because of this attachment he stays in his family property, and does not go forth from the lay life to homelessness.

Assādasutta  
Gratification
Assādadiṭṭhi, attānudiṭṭhi, micchādiṭṭhi.  
The view that things are gratifying, the view of self, and wrong view.
Assādadiṭṭhiyā pahānāya aniccasaññā bhāvetabbā, attānudiṭṭhiyā pahānāya anattasaññā bhāvetabbā, micchādiṭṭhiyā pahānāya sammādiṭṭhi bhāvetabbā.  
You should develop the perception of impermanence to give up the view that things are gratifying; the perception of not-self to give up the view of self; and right view to give up wrong view.

Assādaaratituṭṭhi,  
"

So taṁ assādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati.  
They enjoy it and like it and find it satisfying. taṁ assādeti → so tadassādeti (bj)
So taṁ assādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati.  
They enjoy it and like it and find it satisfying.

“Aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṁ vuttaṁ na mahapphalaṁ hoti na mahassādaṁ na phātiseyyaṁ.  
“Mendicants, when a field has eight factors a seed sown in it is not very fruitful or rewarding or productive. na phātiseyyaṁ → na phātiseyyāti (bj); na phātiseyyanti (sya-all, mr); na phātiseyyā (katthaci)
Evaṁ aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṁ vuttaṁ na mahapphalaṁ hoti na mahassādaṁ na phātiseyyaṁ.  
When a field has these eight factors a seed sown in it is not fruitful or rewarding or productive.
Aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṁ vuttaṁ mahapphalaṁ hoti mahassādaṁ phātiseyyaṁ.  
When a field has eight factors a seed sown in it is very fruitful and rewarding and productive.
Evaṁ aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṁ vuttaṁ mahapphalaṁ hoti mahassādaṁ phātiseyyaṁ.  
When a field has these eight factors a seed sown in it is very fruitful and rewarding and productive.

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. assādamaddasa → ādimaddasa (bj, sya-all, pts1ed) "
Tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti.  
Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of what is the path and what is not the path, he knew that he had reached the goal, peace of heart.
Tadabhiññāya bhagavā assādamaddasa … ādīnavamaddasa … nissaraṇamaddasa … maggāmaggañāṇadassanamaddasa …  
Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of what is the path and what is not the path.
tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti.  
Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of what is the path and what is not the path, he knew that he had reached the goal, peace of heart.

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

Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.  
Постигнув в согласии с истиной и возникновение, и исчезновение, и сладость, и горечь, и преодоление ощущений, Татхагата, монахи, освободился, лишившись всякой зависимости.
Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.  
Постигнув в согласии с истиной и возникновение, и исчезновение, и сладость, и горечь, и преодоление ощущений, Татхагата, монахи, освободился, лишившись всякой зависимости.
Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.  
Постигнув в согласии с истиной и возникновение, и исчезновение, и сладость, и горечь, и преодоление ощущений, Татхагата, монахи, освободился, лишившись всякой зависимости.
Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.  
Постигнув в согласии с истиной и возникновение, и исчезновение, и сладость, и горечь, и преодоление ощущений, Татхагата, монахи, освободился, лишившись всякой зависимости.
Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.  
Постигнув в согласии с истиной и возникновение, и исчезновение, и сладость, и горечь, и преодоление ощущений, Татхагата, монахи, освободился, лишившись всякой зависимости.
Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti, ayaṁ imehi sabbeheva uttaritaraṁ pajānāti.  
И когда, монахи, монах постигает в согласии с истиной и возникновение, и исчезновение, и сладость, и горечь, и преодоление шести органов чувственного восприятия, то он постигает и выходящее за пределы их всех.

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?  
- если некто познаёт (это) и если некто познаёт его происхождение, его прекращение, его усладу, его изъян и освобождение от него, надлежит ли ему искать наслаждение в нём?
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?  
Если некто познаёт (это) и если некто познаёт его происхождение, его прекращение, его усладу, его изъян и освобождение от него, надлежит ли ему искать наслаждение в нём'?
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?  
Если некто познаёт (это) и если некто познаёт его происхождение, его прекращение, его усладу, его изъян и освобождение от него, надлежит ли ему искать наслаждение в нём?'?
“Yato kho, ānanda, bhikkhu imāsañca sattannaṁ viññāṇaṭṭhitīnaṁ imesañca dvinnaṁ āyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādā vimutto hoti, ayaṁ vuccatānanda, bhikkhu paññāvimutto.  
Потому что этот монах освобождён непосредственным знанием следующего: масштаб обозначения и масштаб пути обозначения, масштаб языка и масштаб пути языка, масштаб описания и масштаб пути описания, масштаб мудрости и масштаб сферы мудрости, масштаб цикла и масштаб, в котором функционирует цикл. Сказать о монахе, который освобождён непосредственным знанием этого: 'Он не знает и не видит' - это будет неуместно.

6. Caturāsītinagarasahassādi  
6. 84000 городов и прочее

“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāya.  
„Как вы думаете об этом, почтенные тридцать три бога? Ведь этим Благостным, знающим, видящим, архатом, всецело просветленным ради достижения счастья постигнуты три очевидных пути.
Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo okāsādhigamo anubuddho sukhassādhigamāya.  
Таков, почтенные, первый очевидный путь, постигнутый ради достижения счастья этим Благостным, знающим, видящим, архатом, всецело просветленным.
Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo okāsādhigamo anubuddho sukhassādhigamāya.  
Таков, почтенные, второй очевидный путь, постигнутый ради достижения счастья этим Благостным, знающим, видящим, архатом, всецело просветленным.
Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo okāsādhigamo anubuddho sukhassādhigamāya.  
Таков, почтенные, третий очевидный путь, постигнутый ради достижения счастья этим Благостным, знающим, видящим, архатом, всецело просветленным.
Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāyā”ti.  
Таковы, почтенные, три очевидных пути, постигнутые ради достижения счастья этим Благостным, знающим, видящим, архатом, всецело просветленным“.
“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāya.  
„Как вы думаете об этом, почтенные тридцать три бога? Ведь этим Благостным, знающим, видящим, архатом, всецело просветленным ради достижения добра хорошо постигнуты четыре установления способности самосознания.
Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāyā”ti.  
Таковы, почтенные, четыре установления способности самосознания, постигнутые ради достижения добра этим Благостным, знающим, видящим, архатом, всецело просветленным“.

evamassādā ahosi.  
вкус его.
Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādo ahosi.  
Вкус его — как у безупречного пчелиного мёда.
Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādā ahosi.  
Вкус его — как у безупречного пчелиного мёда.

Appassādo dukkhamettha bhiyyo;  
little gratification, and it’s full of drawbacks.

Api assādanā siyā.  
‘perhaps there’s something tasty.’
Aladdhā tattha assādaṁ,  
But finding nothing tasty,

“Piyarūpassādagadhitāse,  
“Hosts of gods and most human beings are bound Piyarūpassādagadhitāse → piyarūpassādagathitāse (bj); piyarūpassādagaddhitāse (sya-all); piyarūpāsātagathitāse (pts-vp-pli1) "

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;  
Любые жрецы и отшельники, которые не понимают в соответствии с действительностью происхождения, исчезновения, привлекательности, опасности и спасения5 в отношении этих двух воззрений – подвержены страсти, подвержены злобе, подвержены заблуждению, подвержены жажде, подвержены цеплянию, не обладают видением, благоволят и противятся, наслаждаются и радуются разрастанию.
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;  
Любые жрецы и отшельники, которые понимают в соответствии с действительностью происхождение, исчезновение, привлекательность, опасность и спасение в отношении этих двух воззрений – не имеют страсти, не имеют злобы, не имеют заблуждения, не имеют жажды, не имеют цепляния, обладают видением, не благоволят и не противятся, не наслаждаются и не радуются разрастанию.

‘ko panāvuso, kāmānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  
«Но, друзья, в чём заключается привлекательность, в чём заключается опасность, в чём заключается спасение в отношении чувственных удовольствий?
Ko rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  
«В чём заключается привлекательность, в чём заключается опасность, в чём заключается спасение в отношении материальной формы?
Ko vedanānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti?  
«В чём заключается привлекательность, в чём заключается опасность, в чём заключается спасение в отношении чувств?
Ko ca, bhikkhave, kāmānaṁ assādo?  
И что такое, монахи, привлекательность в отношении чувственных удовольствий?
Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ kāmānaṁ assādo.  
Удовольствие и радость, возникающие в зависимости от этих пяти нитей чувственных удовольствий, являются привлекательностью в отношении чувственных удовольствий.
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.  
Не может быть такого, чтобы те жрецы и отшельники, которые не понимают в соответствии с действительностью привлекательность как привлекательность, опасность как опасность, спасение как спасение в отношении чувственных удовольствий, могли бы либо сами полностью понимать чувственные удовольствия, либо наставлять другого так, чтобы он смог полностью понять чувственные удовольствия.
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.  
Может быть так, что те жрецы и отшельники, которые понимают в соответствии с действительностью привлекательность как привлекательность, опасность как опасность, спасение как спасение в отношении чувственных удовольствий, могли бы либо сами полностью понимать чувственные удовольствия, либо наставлять другого так, чтобы он смог полностью понять чувственные удовольствия.
Ko ca, bhikkhave, rūpānaṁ assādo?  
И что такое, монахи, привлекательность в отношении материальной формы?
ayaṁ rūpānaṁ assādo.  
являются привлекательностью в отношении материальной формы.
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.  
Не может быть такого, чтобы те жрецы и отшельники, которые не понимают в соответствии с действительностью привлекательность как привлекательность, опасность как опасность, спасение как спасение в отношении материальной формы, могли бы либо сами полностью понимать материальную форму, либо наставлять другого так, чтобы он смог полностью понять материальную форму.
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.  
Может быть так, что те жрецы и отшельники, которые понимают в соответствии с действительностью привлекательность как привлекательность, опасность как опасность, спасение как спасение в отношении материальной формы, могли бы либо сами полностью понимать материальную форму, либо наставлять другого так, чтобы он смог полностью понять материальную форму.
Ko ca, bhikkhave, vedanānaṁ assādo?  
И что такое, монахи, привлекательность в отношении чувств?
Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi.  
Высшая привлекательность в отношении чувств – это свобода от болезненности, я говорю вам.
Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi.  
Высшая привлекательность в отношении чувств – это свобода от болезненности, я говорю вам.
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.  
Не может быть такого, чтобы те жрецы и отшельники, которые не понимают в соответствии с действительностью привлекательность как привлекательность, опасность как опасность, спасение как спасение в отношении чувств, могли бы либо сами полностью понимать чувства, либо наставлять другого так, чтобы он смог полностью понять чувства.
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.  
Может быть так, что те жрецы и отшельники, которые понимают в соответствии с действительностью привлекательность как привлекательность, опасность как опасность, спасение как спасение в отношении чувств, могли бы либо сами полностью понимать чувства, либо наставлять другого так, чтобы он смог полностью понять чувства.

‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti— 
Даже несмотря на то, что благородный ученик ясно увидел правильной мудростью в соответствии с действительностью, что чувственные удовольствия приносят мало удовлетворения, много страданий и отчаяния и что опасность, заключённая в них, и того больше, [всё же], bahupāyāsā → bahūpāyāsā (bj, sya-all)
Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ;  
Но когда благородный ученик ясно увидел правильной мудростью в соответствии с действительностью, что чувственные удовольствия приносят мало удовлетворения, много страданий и отчаяния и что опасность, заключённая в них, и того больше, и [когда] он достигает восторга и счастья, что отделены от чувственных удовольствий, отделены от неблагих состояний, или же [когда он достигает] чего-то более умиротворённого, нежели это,
‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti,  
что чувственные удовольствия приносят мало удовлетворения, много страданий и отчаяния и как велика опасность, заключённая в них.
Yato ca kho me, mahānāma, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ ahosi, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ ajjhagamaṁ, aññaṁ vā tato santataraṁ;  
Но когда я ясно увидел правильной мудростью… [когда достигал] чего-то более умиротворённого, нежели это,
Ko ca, mahānāma, kāmānaṁ assādo?  
И что такое привлекательность в отношении чувственных удовольствий?
ayaṁ kāmānaṁ assādo.  
mn14

Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
Благословенный утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше.
Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
mn22
Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
Я утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше.
Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
Благословенный утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше.
Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
mn22

‘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.  
Бывает так, что прежде некий человек развлекал себя формами, познаваемыми глазом, которые желанные, желаемые, приятные, привлекательные, связаны с чувственным желанием, вызывающие страсть. Позже, поняв в соответствии с действительностью происхождение, исчезновение, привлекательность, опасность и спасение в отношении форм, он смог бы отбросить жажду к формам, устранить взбудораженность к формам, пребывать без влечения, с внутренне умиротворённым умом. ",
so aparena samayena phoṭṭhabbānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā phoṭṭhabbataṇhaṁ pahāya phoṭṭhabbapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya.  
Позже, поняв в соответствии с действительностью происхождение, исчезновение, привлекательность, опасность и спасение в отношении осязаемых вещей, он смог бы отбросить жажду к осязаемым вещам, устранить взбудораженность к осязаемым вещам, пребывать без влечения, с внутренне умиротворённым умом. ",
So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi.  
Позже, поняв в соответствии с действительностью происхождение, исчезновение, привлекательность, опасность и спасение в отношении чувственных удовольствий, я отбросил жажду к чувственным удовольствиям, устранил взбудораженность к чувственным удовольствиям, пребывал без влечения, с внутренне умиротворённым умом. ",
So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi.  
Позже, поняв в соответствии с действительностью происхождение, исчезновение, привлекательность, опасность и спасение в отношении чувственных удовольствий, я отбросил жажду к чувственным удовольствиям, устранил взбудораженность к чувственным удовольствиям, пребывал без влечения, с внутренне умиротворённым умом. ",
So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi.  
Позже, поняв в соответствии с действительностью происхождение, исчезновение, привлекательность, опасность и спасение в отношении чувственных удовольствий, я отбросил жажду к чувственным удовольствиям, устранил взбудораженность к чувственным удовольствиям, пребывал без влечения, с внутренне умиротворённым умом. ",
Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeti tathā tathāssa tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca, hoti ceva kāci sātamattā assādamattā—yadidaṁ vaṇamukhānaṁ kaṇḍūvanahetu;  
Чем больше он расчёсывает коросты и прижигает своё тело, тем более противными, зловонными и заражёнными становятся его язвы, но всё же он получает некоторую долю удовлетворения и наслаждения при расчёсывании своих язв. ", tathā tathāssa → tathā tathā tasseva (sya-all, km, mr)
Yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti tathā tathā tesaṁ tesaṁ sattānaṁ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā—yadidaṁ pañcakāmaguṇe paṭicca.  
Чем больше такие существа потакают чувственным удовольствиям, тем больше возрастает их жажда к чувственным удовольствиям, но всё же они получают некоторую долю удовлетворения и наслаждения в зависимости от пяти нитей чувственных удовольствий. ",
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.  
Напротив, Магандия, те жрецы и отшельники, которые пребывали или пребывают или будут пребывать свободными от влечения, с внутренне умиротворённым умом, все они делают так после понимания в соответствии с действительностью происхождения, исчезновения, привлекательности, опасности и спасения в отношении чувственных удовольствий. После оставления жажды к чувственным удовольствиям и устранения влечения к чувственным удовольствиям они пребывали или пребывают или будут пребывать свободные от влечения, с внутренне умиротворённым умом». ",

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

“Ko nu kho, bhante, rūpe assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  
“Sir, what’s the gratification, the drawback, and the escape when it comes to form,
Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  
feeling,
Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  
perception,
Ko saṅkhāresu assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  
choices,
Ko viññāṇe assādo, ko ādīnavo, kiṁ nissaraṇan”ti?  
and consciousness?”
“Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpe assādo.  
“The pleasure and happiness that arise from form: this is its gratification. Yaṁ kho → yañca (sya-all, km)
viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇe assādo.  
consciousness: this is its gratification.

Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā rūpanimittānusāri viññāṇaṁ hoti rūpanimittassādagadhitaṁ rūpanimittassādavinibandhaṁ rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati.  
Take a mendicant who sees a sight with their eyes. Their consciousness follows after the signs of that sight, tied, attached, and fettered to gratification in its signs. So their consciousness is said to be scattered and diffused externally.
manasā dhammaṁ viññāya dhammanimittānusāri viññāṇaṁ hoti; dhammanimittassādagadhitaṁ dhammanimittassādavinibandhaṁ dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati.  
When they know an idea with their mind, their consciousness follows after the signs of that idea, tied, attached, and fettered to gratification in its signs. So their consciousness is said to be scattered and diffused externally.
Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā na rūpanimittānusāri viññāṇaṁ hoti, na rūpanimittassādagadhitaṁ na rūpanimittassādavinibandhaṁ na rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.  
Take a mendicant who sees a sight with their eyes. Their consciousness doesn’t follow after the signs of that sight, and is not tied, attached, and fettered to gratification in its signs. So their consciousness is said to be not scattered and diffused externally.
manasā dhammaṁ viññāya na dhammanimittānusāri viññāṇaṁ hoti na dhammanimittassādagadhitaṁ na dhammanimittassādavinibandhaṁ na dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.  
When they know an idea with their mind, their consciousness doesn’t follow after the signs of that idea, and is not tied, attached, and fettered to gratification in its signs. So their consciousness is said to be not scattered and diffused externally.
Tassa vivekajapītisukhānusāri viññāṇaṁ hoti vivekajapītisukhassādagadhitaṁ vivekajapītisukhassādavinibandhaṁ vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.  
Their consciousness follows after that rapture and bliss born of seclusion, tied, attached, and fettered to gratification in that rapture and bliss born of seclusion. So their mind is said to be stuck internally.
Tassa samādhijapītisukhānusāri viññāṇaṁ hoti samādhijapītisukhassādagadhitaṁ samādhijapītisukhassādavinibandhaṁ samādhijapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.  
Their consciousness follows after that rapture and bliss born of immersion, tied, attached, and fettered to gratification in that rapture and bliss born of immersion. So their mind is said to be stuck internally.
Tassa upekkhānusāri viññāṇaṁ hoti upekkhāsukhassādagadhitaṁ upekkhāsukhassādavinibandhaṁ upekkhāsukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.  
Their consciousness follows after that equanimity, tied, attached, and fettered to gratification in that bliss with equanimity. So their mind is said to be stuck internally.
Tassa adukkhamasukhānusāri viññāṇaṁ hoti adukkhamasukhassādagadhitaṁ adukkhamasukhassādavinibandhaṁ adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.  
Their consciousness follows after that neutral feeling, tied, attached, and fettered to gratification in that neutral feeling. So their mind is said to be stuck internally. ajjhattaṁ → ajjhattaṁ cittaṁ (bj, sya-all, km, pts1ed)
Tassa na vivekajapītisukhānusāri viññāṇaṁ hoti na vivekajapītisukhassādagadhitaṁ na vivekajapītisukhassādavinibandhaṁ na vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.  
Their consciousness doesn’t follow after that rapture and bliss born of seclusion, and is not tied, attached, and fettered to gratification in that rapture and bliss born of seclusion. So their mind is said to be not stuck internally.
Tassa na samādhijapītisukhānusāri viññāṇaṁ hoti na samādhijapītisukhassādagadhitaṁ na samādhijapītisukhassādavinibandhaṁ na samādhijapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.  
Their consciousness doesn’t follow after that rapture and bliss born of immersion …
Tassa na upekkhānusāri viññāṇaṁ hoti na upekkhāsukhassādagadhitaṁ na upekkhāsukhassādavinibandhaṁ na upekkhāsukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.  
Their consciousness doesn’t follow after that equanimity, and is not tied, attached, and fettered to gratification in that bliss with equanimity. So their mind is said to be not stuck internally.
Tassa na adukkhamasukhānusāri viññāṇaṁ hoti na adukkhamasukhassādagadhitaṁ na adukkhamasukhassādavinibandhaṁ na adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.  
Their consciousness doesn’t follow after that neutral feeling, and is not tied, attached, and fettered to gratification in that neutral feeling. So their mind is said to be not stuck internally. ajjhattaṁ → ajjhattaṁ cittaṁ (bj, sya-all, km, pts1ed)

Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  
Когда человека касается ни-приятное-ни-болезненное чувство, и если он не понимает в соответствии с действительностью происхождение, исчезновение, привлекательность, опасность, и спасение в отношении этого чувства, ",
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.  
Когда человека касается ни-приятное-ни-болезненное чувство, и если он не понимает в соответствии с действительностью происхождение, исчезновение, привлекательность, опасность, и спасение в отношении этого чувства, ",
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.  
Когда человека касается ни-приятное-ни-болезненное чувство, и если он понимает в соответствии с действительностью происхождение, исчезновение, привлекательность, опасность и спасение в отношении этого чувства, ",
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.  
Когда человека касается ни-приятное-ни-болезненное чувство, и если он понимает в соответствии с действительностью происхождение, исчезновение, привлекательность, опасность и спасение в отношении этого чувства, ",

Tassa sārattassa saṁyuttassa sammūḷhassa assādānupassino viharato āyatiṁ pañcupādānakkhandhā upacayaṁ gacchanti.  
Someone who lives aroused like this—fettered, confused, concentrating on gratification—accumulates the five grasping aggregates for themselves in the future.
Tassa sārattassa saṁyuttassa sammūḷhassa assādānupassino viharato āyatiṁ pañcupādānakkhandhā upacayaṁ gacchanti.  
Someone who lives aroused like this—fettered, confused, concentrating on gratification—accumulates the five grasping aggregates for themselves in the future.

api assādanā siyā.  
‘perhaps there’s something tasty.’
Aladdhā tattha assādaṁ,  
But finding nothing tasty,

buddhassādiccabandhuno;  
from the Buddha, kinsman of the Sun,

“Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.  
“There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.  
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.

“Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.  
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.  
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.

Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.  
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.

“Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.  
“There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.  
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.

Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.  
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.

“Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.  
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.  
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.

“Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti.  
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, name and form are conceived.
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti …pe….  
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, name and form are conceived. …

“Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato viññāṇassa avakkanti hoti.  
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, consciousness is conceived.
evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato viññāṇassa avakkanti hoti …pe….  
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, consciousness is conceived. …

Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.  
There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.  
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.

‘ko nu kho pathavīdhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ;  
‘What’s the gratification, the drawback, and the escape when it comes to the earth element …
ko āpodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ;  
the water element …
ko tejodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ;  
the fire element …
ko vāyodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇan’ti?  
and the air element?’
‘yaṁ kho pathavīdhātuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ pathavīdhātuyā assādo;  
‘The pleasure and happiness that arise from the earth element: this is its gratification.
yaṁ vāyodhātuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vāyodhātuyā assādo;  
The pleasure and happiness that arise from the air element: this is its gratification.
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 Brahmās, this population with its ascetics and brahmins, its gods and humans. abhisambuddhoti → abhisambuddho (bj, sya-all, km)
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 Brahmās, this population with its ascetics and brahmins, its gods and humans.

Acariṁsutta  
In Search of Gratification Acariṁsutta → assādapariyesanasuttaṁ (bj); acariṁ (pts1ed, pts2ed) "
“Pathavīdhātuyāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ, yo pathavīdhātuyā assādo tadajjhagamaṁ, yāvatā pathavīdhātuyā assādo paññāya me so sudiṭṭho.  
“Mendicants, I went in search of the earth element’s gratification, and I found it. I’ve seen clearly with wisdom the full extent of gratification in the earth element.
vāyodhātuyāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ, yo vāyodhātuyā assādo tadajjhagamaṁ, yāvatā vāyodhātuyā assādo paññāya me so sudiṭṭho.  
I went in search of the air element’s gratification …
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 Brahmās, 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 Brahmās, this population with its ascetics and brahmins, its gods and humans.

“No cedaṁ, bhikkhave, pathavīdhātuyā assādo abhavissa, nayidaṁ sattā pathavīdhātuyā sārajjeyyuṁ.  
“Mendicants, if there were no gratification in the earth element, sentient beings wouldn’t be aroused by it.
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā assādo, tasmā sattā pathavīdhātuyā sārajjanti.  
But since there is gratification in the earth element, sentient beings are aroused by it.
No cedaṁ, bhikkhave, āpodhātuyā assādo abhavissa …pe…  
If there were no gratification in the water element …
no cedaṁ, bhikkhave, vāyodhātuyā assādo abhavissa, nayidaṁ sattā vāyodhātuyā sārajjeyyuṁ.  
If there were no gratification in the air element …
Yasmā ca kho, bhikkhave, atthi vāyodhātuyā assādo, tasmā sattā vāyodhātuyā sārajjanti.  
sn14.33
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 Brahmās, 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 Brahmās, 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 …

Yo hi koci, bhikkhave, bhikkhu uppannaṁ lābhasakkārasilokaṁ assādeti nikāmeti, ayaṁ vuccati, bhikkhave, bhikkhu gilabaḷiso mārassa anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo pāpimato.  
Whoever enjoys and likes arisen possessions, honor, and popularity is called a mendicant who has swallowed Māra’s hook. They’ve met with tragedy and disaster, and the Wicked One can do with them what he wants.

Yo hi koci, bhikkhave, bhikkhu uppannaṁ lābhasakkārasilokaṁ assādeti nikāmeti— 
Whoever enjoys and likes arisen possessions, honor, and popularity is called a mendicant who has been pierced with a harpoon. They’ve met with tragedy and disaster, and the Wicked One can do with them what he wants.

“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 …

Assādasutta  
Gratification
‘ko nu kho rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  
‘What’s the gratification, the drawback, and the escape when it comes to form …
Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  
feeling …
Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  
perception …
Ko saṅkhārānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  
choices …
Ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan’ti?  
and consciousness?’
‘yaṁ kho rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpassa assādo.  
‘The pleasure and happiness that arise from form: this is its gratification.
Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo.  
The pleasure and happiness that arise from feeling …
yaṁ saṅkhāre paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ saṅkhārānaṁ assādo.  
choices …
Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇassa assādo.  
consciousness: this is its gratification.
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 Brahmās, this population with its ascetics and brahmins, its gods and humans. abhisambuddho’ti → abhisambuddho (bj, sya-all)
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 Brahmās, this population with its ascetics and brahmins, its gods and humans.

Dutiyaassādasutta  
Gratification (2nd)
“Rūpassāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ.  
“Mendicants, I went in search of form’s gratification,
Yo rūpassa assādo tadajjhagamaṁ.  
and I found it.
Yāvatā rūpassa assādo paññāya me so sudiṭṭho.  
I’ve seen clearly with wisdom the full extent of form’s gratification.
viññāṇassāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ.  
and consciousness,
Yo viññāṇassa assādo tadajjhagamaṁ.  
and I found it.
Yāvatā viññāṇassa assādo paññāya me so sudiṭṭho.  
I’ve seen clearly with wisdom the full extent of consciousness’s gratification.
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 …

Tatiyaassādasutta  
Gratification (3rd)
“No cedaṁ, bhikkhave, rūpassa assādo abhavissa nayidaṁ sattā rūpasmiṁ sārajjeyyuṁ.  
“Mendicants, if there were no gratification in form, sentient beings wouldn’t be aroused by it.
Yasmā ca kho, bhikkhave, atthi rūpassa assādo, tasmā sattā rūpasmiṁ sārajjanti.  
But since there is gratification in form, sentient beings are aroused by it.
No cedaṁ, bhikkhave, viññāṇassa assādo abhavissa, nayidaṁ sattā viññāṇasmiṁ sārajjeyyuṁ.  
consciousness, sentient beings wouldn’t be aroused by it.
Yasmā ca kho, bhikkhave, atthi viññāṇassa assādo, tasmā sattā viññāṇasmiṁ sārajjanti.  
But since there is gratification in consciousness, sentient beings are aroused by 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 Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits. nābbhaññaṁsu → na abbhaññiṁsu (sya-all) "
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 Brahmās, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.”

Assādā ca tayo vuttā,  
sn22.32

rūpassa assādaṁ pajānāti, rūpassa ādīnavaṁ pajānāti, rūpassa nissaraṇaṁ pajānāti;  
They understand form’s gratification, drawback, and escape.
viññāṇassa assādaṁ pajānāti, viññāṇassa ādīnavaṁ pajānāti, viññāṇassa nissaraṇaṁ pajānāti.  
They understand consciousness’s gratification, drawback, and escape.
ayaṁ rūpassa assādo.  
sn22.57
evaṁ rūpassa assādaṁ abhiññāya, evaṁ rūpassa ādīnavaṁ abhiññāya, evaṁ rūpassa nissaraṇaṁ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.  
its gratification, drawback, and escape—and are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well.
evaṁ rūpassa assādaṁ abhiññāya, evaṁ rūpassa ādīnavaṁ abhiññāya, evaṁ rūpassa nissaraṇaṁ abhiññāya rūpassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.  
its gratification, drawback, and escape—and due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed.
ayaṁ vedanāya assādo.  
sn22.57
evaṁ vedanāya assādaṁ abhiññāya, evaṁ vedanāya ādīnavaṁ abhiññāya, evaṁ vedanāya nissaraṇaṁ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.  
sn22.57
ayaṁ saṅkhārānaṁ assādo.  
sn22.57
ayaṁ viññāṇassa assādo.  
sn22.57
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.

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

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

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

“Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ;  
“Sir, what’s the gratification, the drawback, and the escape when it comes to form,
ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan”ti?  
and consciousness?”
“Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ rūpassa assādo.  
“The pleasure and happiness that arise from form: this is its gratification.
yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ viññāṇassa assādo.  
consciousness: this is its gratification.
assādaviññāṇakena ca;  
gratification; and that with consciousness:
Assādo dve samudayā,  
sn22.82

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…  
Есть отшельники и брахманы, которые действительно не понимают привлекательности, недостатков и спасения в отношении этих пяти совокупностей…

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…  
Есть отшельники и брахманы, которые действительно не понимают происхождение и прекращение, привлекательность, недостатки и спасение в отношении этих пяти совокупностей…

Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.  
Благородный ученик приходит к истинному пониманию происхождения, прекращения, привлекательности, недостатков и освобождения от этих пяти совокупностей, подверженных цеплянию.

Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti.  
Монах, освобождаясь, понимает происхождение, прекращение, приятность, недостатки и освобождение от этих пяти совокупностей, подверженных цеплянию.

Assādasutta  
Gratification
“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.

Dutiyaassādasutta  
Gratification (2nd)
“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.

assādo apare duve;  
sn22.135

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

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

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

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

‘ko nu kho cakkhussa assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  
‘What’s the gratification, the drawback, and the escape when it comes to the eye …
ko manassa assādo, ko ādīnavo, kiṁ nissaraṇan’ti?  
and mind?’
‘yaṁ kho cakkhuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ cakkhussa assādo.  
‘The pleasure and happiness that arise from the eye: this is its gratification.
yaṁ jivhaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ jivhāya assādo.  
tongue …
yaṁ manaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ manassa assādo.  
mind: this is its gratification.
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 Brahmās, this population with its ascetics and brahmins, its gods and humans. ti → sabbatthāpi evameva itisaddena saha
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 Brahmās, this population with its ascetics and brahmins, its gods and humans.

‘ko nu kho rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  
‘What’s the gratification, the drawback, and the escape when it comes to sights …
ko dhammānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti?  
and ideas?’ …”
‘yaṁ kho rūpe paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpānaṁ assādo.  
sn35.14
yaṁ dhamme paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ dhammānaṁ assādo.  
sn35.14
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.  
sn35.14
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.  
sn35.14

Paṭhamaassādapariyesanasutta  
In Search of Gratification (Interior) Paṭhamaassādapariyesanasutta → assādena 1 (pts1ed) "
“Cakkhussāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ.  
“Mendicants, I went in search of the eye’s gratification,
Yo cakkhussa assādo tadajjhagamaṁ.  
and I found it.
Yāvatā cakkhussa assādo paññāya me so sudiṭṭho.  
I’ve seen clearly with wisdom the full extent of the eye’s gratification.
jivhāyāhaṁ bhikkhave, assādapariyesanaṁ acariṁ.  
tongue’s …
Yo jivhāya assādo tadajjhagamaṁ.  
sn35.15
Yāvatā jivhāya assādo paññāya me so sudiṭṭho.  
sn35.15
manassāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ.  
mind’s gratification,
Yo manassa assādo tadajjhagamaṁ.  
and I found it.
Yāvatā manassa assādo paññāya me so sudiṭṭho.  
I’ve seen clearly with wisdom the full extent of the mind’s gratification.
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 …

Dutiyaassādapariyesanasutta  
In Search of Gratification (Exterior) Dutiyaassādapariyesanasutta → assādena 2 (pts1ed) "
“Rūpānāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ.  
“Mendicants, I went in search of the gratification of sights,
Yo rūpānaṁ assādo tadajjhagamaṁ.  
and I found it. …”
Yāvatā rūpānaṁ assādo paññāya me so sudiṭṭho.  
sn35.16
dhammānāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ.  
sn35.16
Yo dhammānaṁ assādo tadajjhagamaṁ.  
sn35.16
Yāvatā dhammānaṁ assādo paññāya me so sudiṭṭho.  
sn35.16
Yāvakīvañcāhaṁ, bhikkhave, imesaṁ channaṁ bāhirānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ …pe… paccaññāsiṁ.  
sn35.16

Paṭhamanoceassādasutta  
If There Were No Gratification (Interior) Paṭhamanoceassādasutta → no cetena 1 (pts1ed)
“No cedaṁ, bhikkhave, cakkhussa assādo abhavissa, nayidaṁ sattā cakkhusmiṁ sārajjeyyuṁ.  
“Mendicants, if there were no gratification in the eye, sentient beings wouldn’t be aroused by it.
Yasmā ca kho, bhikkhave, atthi cakkhussa assādo tasmā sattā cakkhusmiṁ sārajjanti.  
But since there is gratification in the eye, sentient beings are aroused by it.
No cedaṁ, bhikkhave, sotassa assādo abhavissa …  
If there were no gratification in the ear …
no cedaṁ, bhikkhave, ghānassa assādo abhavissa …  
nose …
no cedaṁ, bhikkhave, jivhāya assādo abhavissa, nayidaṁ sattā jivhāya sārajjeyyuṁ.  
tongue …
Yasmā ca kho, bhikkhave, atthi jivhāya assādo, tasmā sattā jivhāya sārajjanti.  
sn35.17
No cedaṁ, bhikkhave, kāyassa assādo abhavissa …  
body …
no cedaṁ, bhikkhave, manassa assādo abhavissa, nayidaṁ sattā manasmiṁ sārajjeyyuṁ.  
mind, sentient beings wouldn’t be aroused by it.
Yasmā ca kho, bhikkhave, atthi manassa assādo, tasmā sattā manasmiṁ sārajjanti.  
But since there is gratification in the mind, sentient beings are aroused by 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 Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits. vimariyādīkatena → vimariyādikatena (bj); vipariyādikatena (sya-all, km, mr); vimariyādikatena (pts1ed) "
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 Brahmās, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.” "

Dutiyanoceassādasutta  
If There Were No Gratification (Exterior) Dutiyanoceassādasutta → no cetena 2 (pts1ed) "
“No cedaṁ, bhikkhave, rūpānaṁ assādo abhavissa, nayidaṁ sattā rūpesu sārajjeyyuṁ.  
“Mendicants, if there were no gratification in sights, sentient beings wouldn’t be aroused by them. …”
Yasmā ca kho, bhikkhave, atthi rūpānaṁ assādo, tasmā sattā rūpesu sārajjanti.  
sn35.18
dhammānaṁ assādo abhavissa, nayidaṁ sattā dhammesu sārajjeyyuṁ.  
sn35.18
Yasmā ca kho, bhikkhave, atthi dhammānaṁ assādo, tasmā sattā dhammesu sārajjanti.  
sn35.18
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.  
sn35.18
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.  
"

Assādena apare duve;  
sn35.22

“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.  
sn35.137

Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya, ṭhānametaṁ vijjati, yaṁ dvinnaṁ gatīnaṁ aññataraṁ gatiṁ gaccheyya— 
For if you die at a time when your consciousness is still tied to gratification in the features or details, it’s possible you’ll go to one of two destinations: Nimittassādagathitaṁ → nimittassādagadhitaṁ (sya-all, km, pts1ed, mr) "
Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya, ṭhānametaṁ vijjati, yaṁ dvinnaṁ gatīnaṁ aññataraṁ gatiṁ gaccheyya— 
sn35.235
Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya.  
sn35.235
Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya.  
sn35.235
Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya.  
For if you die at a time when your consciousness is still tied to gratification in the features or details, it’s possible you’ll go to one of two destinations:

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

Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti?  
And what is feeling’s gratification, drawback, and escape?”
Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo.  
The pleasure and happiness that arise from feeling: this is its gratification.

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

Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti?  
And what is feeling’s gratification, drawback, and escape?”
Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo.  
The pleasure and happiness that arise from feeling: this is its gratification.

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

Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti?  
And what is feeling’s gratification, drawback, and escape?”
Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo;  
The pleasure and happiness that arise from feeling: this is its gratification.

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

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

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

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

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

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

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

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. imesaṁ pañcannaṁ indriyānaṁ assādañca → samudayañca atthaṅgamañca assādañca (sya-all, km, pts1ed, mr) "

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. imesaṁ pañcannaṁ indriyānaṁ assādañca → samudayañca atthaṅgamañca assādañca (sya-all, km, mr) "

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. ca kho keci → ye ca kho te (sya-all, km, mr) "

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 Brahmās, this population with its ascetics and brahmins, its gods and humans. Yāvakīvañcāhaṁ → yāvakīvāhaṁ (bj) | abhisambuddho’ti paccaññāsiṁ → abhisambuddho paccaññāsiṁ (bj, sya-all, km)
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 Brahmās, 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 Brahmās, 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 Brahmās, 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.