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

Te taṁ lābhaṁ labhitvā agathitā amucchitā anajjhosannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti.   And when they get these things, they use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.  

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ādīnavasaññaṁ bhāvessanti …   drawbacks …  

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

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

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

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

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

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

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

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

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

Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā, sabbasaṅkhāresu anicchāsaññā, ānāpānassati.   The perceptions of impermanence, not-self, ugliness, drawbacks, giving up, fading away, cessation, dissatisfaction with the whole world, impermanence of all conditions, and mindfulness of breathing.  
Katamā cānanda, ādīnavasaññā?  
And what is the perception of drawbacks?  
Iti imasmiṁ kāye ādīnavānupassī viharati.  
And so they meditate observing drawbacks in this body.  
Ayaṁ vuccatānanda, ādīnavasaññā.  
This is called the perception of drawbacks.  

Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati.   And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.  
Tatra, gahapati, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ, gahapati, kāmabhogī catūhi ṭhānehi pāsaṁso.  
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. They may be praised on four grounds.  
‘Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjatī’ti, iminā catutthena ṭhānena pāsaṁso.  
They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise.  
Imesaṁ kho, gahapati, dasannaṁ kāmabhogīnaṁ yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ imesaṁ dasannaṁ kāmabhogīnaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.  
The pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.  
Evamevaṁ kho, gahapati, imesaṁ dasannaṁ kāmabhogīnaṁ yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ imesaṁ dasannaṁ kāmabhogīnaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cā”ti.  
In the same way, the pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.” 

Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.   Постигнув в согласии с истиной и возникновение, и исчезновение, и сладость, и горечь, и преодоление ощущений, Татхагата, монахи, освободился, лишившись всякой зависимости.  
Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.  
Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.  
Постигнув в согласии с истиной и возникновение, и исчезновение, и сладость, и горечь, и преодоление ощущений, Татхагата, монахи, освободился, лишившись всякой зависимости.  
Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.  
Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.  
Постигнув в согласии с истиной и возникновение, и исчезновение, и сладость, и горечь, и преодоление ощущений, Татхагата, монахи, освободился, лишившись всякой зависимости.  
Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.  
Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.  
Постигнув в согласии с истиной и возникновение, и исчезновение, и сладость, и горечь, и преодоление ощущений, Татхагата, монахи, освободился, лишившись всякой зависимости.  
Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.  
Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.  
Постигнув в согласии с истиной и возникновение, и исчезновение, и сладость, и горечь, и преодоление ощущений, Татхагата, монахи, освободился, лишившись всякой зависимости.  
Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.  
Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti, ayaṁ imehi sabbeheva uttaritaraṁ pajānāti.  
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.  
When a mendicant truly understands the six fields of contact’s origin, ending, gratification, drawback, and escape, they understand what lies beyond all these things.  

dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.   проповедь о даянии, проповедь о нравственности, проповедь о небе и преподал наставление о горечи, тщете и скверне чувственных удовольствий и о преимуществах отречения.  
a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.  

dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.   проповедь о даянии, проповедь о нравственности, проповедь о небе и преподнес наставление о горечи, тщете и скверне чувственных удовольствий и о преимуществах отречения.  
a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.  

“Imaṁ kho ahaṁ, kevaṭṭa, iddhipāṭihāriye ādīnavaṁ sampassamāno iddhipāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi.   «Поэтому, Кеваддха, я и усматриваю зло в сверхъестественном чуде, опасаюсь, избегаю и стыжусь сверхъестественного чуда.  
“Seeing this drawback in psychic power, I’m horrified, repelled, and disgusted by demonstrations of psychic power.  
“Imaṁ kho ahaṁ, kevaṭṭa, ādesanāpāṭihāriye ādīnavaṁ sampassamāno ādesanāpāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi.  
«Поэтому, Кеваддха, я и усматриваю зло в чуде обнаружения, опасаюсь, избегаю и стыжусь чуда обнаружения.  
“Seeing this drawback in revealing, I’m horrified, repelled, and disgusted by demonstrations of revealing.  

dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.   проповедь о даянии, проповедь о нравственности, проповедь о небе и преподал наставление о горечи, тщете и скверне чувственных удовольствий и о преимуществах отречения.  
a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.  
saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi.  
тщете и скверне наклонностей и о преимуществах ниббаны.  
He explained the drawbacks of conditioned phenomena, so sordid and corrupt, and the benefit of extinguishment.  
Seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.  
А именно: проповедь о даянии, проповедь о нравственности, проповедь о небе и преподал наставление о горечи, тщете и скверне чувственных удовольствий и о преимуществах отречения.  
a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.  
saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi.  
тщете и скверне наклонностей и о преимуществах ниббаны.  
 
Seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.  
А именно: проповедь о даянии, проповедь о нравственности, проповедь о небе и преподал наставление о горечи, тщете и скверне чувственных удовольствий и о преимуществах отречения.  
 
saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi.  
тщете и скверне наклонностей и о преимуществах ниббаны.  
 

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?  
is it appropriate for someone who understands them—and their origin, ending, gratification, drawback, and escape—to take pleasure in them?”  
Yo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṁ pajānāti, tassa ca atthaṅgamaṁ pajānāti, tassa ca assādaṁ pajānāti, tassa ca ādīnavaṁ pajānāti, tassa ca nissaraṇaṁ pajānāti, kallaṁ nu tena tadabhinanditun”ti?  
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.  
“When a mendicant, having truly understood the origin, ending, gratification, drawback, and escape regarding these seven planes of consciousness and these two dimensions, is freed by not grasping, they’re called a mendicant who is freed by wisdom.  

ādīnavasaññaṁ bhāvessanti …   будут наделены пониманием [его] опасности …  
drawbacks …  
“pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā.  
«Существует, домоправители, пять опасностей для злонравного вследствие пренебрежения нравственностью.  
“Householders, there are these five drawbacks for an unethical person because of their failure in ethics.  
Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.  
Это — первая опасность для злонравного, вследствие пренебрежения нравственностью.  
This is the first drawback for an unethical person because of their failure in ethics.  
Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.  
Это — вторая опасность для злонравного, вследствие пренебрежения нравственностью.  
This is the second drawback.  
Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.  
Это — третья опасность для злонравного, вследствие пренебрежения нравственностью.  
This is the third drawback.  
Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.  
Это — четвертая опасность для злонравного, вследствие пренебрежения нравственностью.  
This is the fourth drawback.  
Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.  
Это — пятая опасность для злонравного, вследствие пренебрежения нравственностью.  
This is the fifth drawback.  
Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.  
Таковы, домоправители, пять опасностей для злонравного вследствие пренебрежения нравственностью.  
These are the five drawbacks for an unethical person because of their failure in ethics.  

Kāmesu ādīnavamaddasaṁsu;   узрели опасность чувственных удовольствий. 
seeing the drawbacks in sensual pleasures.  

Yaṁ panassa khamati, taṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati …pe…   тем, что ему подходит, он наслаждается — не жадный, не одурманенный, не совершая проступков, видя опасности, осознавая бесплодность [этого]. И когда, Нигродха, подвижник предается подвижничеству, не делает различия между [разного рода] едой …  
But what is acceptable they eat without being tied, infatuated, attached, seeing the drawbacks, and understanding the escape.  

5. Surāmerayassa cha ādīnavā   5. Шесть опасностей опьяняющих веществ  
5. Six Drawbacks of Drinking  
Cha khome, gahapatiputta, ādīnavā surāmerayamajjappamādaṭṭhānānuyoge.  
8. Вот каковы, сын домоправителя, шесть опасностей от приверженности к хмельным, спиртным, опьяняющим напиткам, вызывающим легкомыслие:  
There are these six drawbacks of habitually drinking alcohol.  
Ime kho, gahapatiputta, cha ādīnavā surāmerayamajjappamādaṭṭhānānuyoge.  
Таковы, сын домоправителя, шесть опасностей от приверженности к хмельным, спиртным, опьяняющим напиткам, вызывающим легкомыслие.  
These are the six drawbacks of habitually drinking alcohol.  
6. Vikālacariyāya cha ādīnavā  
6. Шесть опасностей разгуливания по улицам в неподходящее время  
6. Six Drawbacks of Roaming the Streets at Night  
Cha khome, gahapatiputta, ādīnavā vikālavisikhācariyānuyoge.  
Вот каковы, сын домоправителя, шесть опасностей от приверженности к хождению по улице в неурочное время:  
There are these six drawbacks of roaming the streets at night.  
Ime kho, gahapatiputta, cha ādīnavā vikālavisikhācariyānuyoge.  
Таковы, сын домоправителя, шесть опасностей от приверженности к хождению по улице в неурочное время.  
These are the six drawbacks of roaming the streets at night.  
7. Samajjābhicaraṇassa cha ādīnavā  
7. Шесть опасностей частого посещения ярмарок  
7. Six Drawbacks of Festivals  
Cha khome, gahapatiputta, ādīnavā samajjābhicaraṇe.  
Вот каковы, сын домоправителя, шесть опасностей от приверженности к посещению празднеств:  
There are these six drawbacks of frequenting festivals.  
Ime kho, gahapatiputta, cha ādīnavā samajjābhicaraṇe.  
Таковы, сын домоправителя, шесть опасностей от приверженности к посещению празднеств.  
These are the six drawbacks of frequenting festivals.  
8. Jūtappamādassa cha ādīnavā  
8. Шесть опасностей азартных игр, вызывающих беспечность  
8. Six Drawbacks of Gambling  
Cha khome, gahapatiputta, ādīnavā jūtappamādaṭṭhānānuyoge.  
Вот каковы, сын домоправителя, шесть опасностей от приверженности к игре в кости, вызывающей легкомыслие:  
There are these six drawbacks of habitually gambling.  
Ime kho, gahapatiputta, cha ādīnavā jūtappamādaṭṭhānānuyoge.  
Таковы, сын домоправителя, шесть опасностей от приверженности игре в кости, вызывающей легкомыслие.  
These are the six drawbacks of habitually gambling.  
9. Pāpamittatāya cha ādīnavā  
9. Шесть опасностей связи с порочными друзьями  
9. Six Drawbacks of Bad Friends  
Cha khome, gahapatiputta, ādīnavā pāpamittānuyoge.  
Вот каковы, сын домоправителя, шесть опасностей от приверженности к дурным друзьям:  
There are these six drawbacks of bad friends.  
Ime kho, gahapatiputta, cha ādīnavā pāpamittānuyoge.  
Таковы, сын домоправителя, шесть опасностей от приверженности к дурным друзьям.  
These are the six drawbacks of bad friends.  
10. Ālasyassa cha ādīnavā  
10. Шесть опасностей склонности к лени  
10. Six Drawbacks of Laziness  
Cha khome, gahapatiputta, ādīnavā ālasyānuyoge.  
13. Вот каковы, сын домоправителя, шесть опасностей от приверженности к лени:  
There are these six drawbacks of habitual laziness.  
Ime kho, gahapatiputta, cha ādīnavā ālasyānuyoge”ti.  
Таковы, сын домоправителя, шесть опасностей от приверженности к лени».  
These are the six drawbacks of habitual laziness.”  

Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.   Вот, друзья, монах удовлетворен любой верхней одеждой; удовлетворенный любой верхней одеждой он произносит [ей] хвалу и не прибегает ради верхней одежды к негодным, неподобающим средствам; не получив верхней одежды, он не беспокоится, получив же верхнюю одежду, нежадный, неодурманенный, не совершая проступков, видя опасность и осознавая бесплодность [подобного поведения], пользуется [ею]; удовлетворенный любой верхней одеждой, он не превозносит себя и не унижает других.  
A mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. And on account of that they don’t glorify themselves or put others down.  
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.  
И далее, друзья, монах удовлетворен любой чашей с милостыней; удовлетворенный любой чашей с милостыней он произносит [ей] хвалу и не прибегает ради чаши с милостыней к негодным, неподобающим средствам; не получив чаши с милостыней, он не беспокоится; получив же чашу с милостыней, нежадный, неодурманенный, не совершая проступков, видя опасность и осознавая бесплодность [подобного поведения], пользуется [ею]; удовлетворенный любой чашей с милостыней он не превозносит себя и не унижает других.  
Furthermore, a mendicant is content with any kind of almsfood …  
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.  
И далее, друзья, монах удовлетворен любой обителью; удовлетворенный любой обителью он произносит [ей] хвалу и не прибегает ради обители к негодным, неподобающим средствам; не получив обители, он не беспокоится; получив же обитель, нежадный, неодурманенный, не совершая проступков, видя опасность и осознавая бесплодность [подобного поведения], пользуется [ею]; удовлетворенный любой обителью он не превозносит себя и не унижает других.  
Furthermore, a mendicant is content with any kind of lodgings …  
Pañca ādīnavā dussīlassa sīlavipattiyā.  
Пять опасностей для злонравного вследствие пренебрежения нравственностью.  
Five drawbacks for an unethical person because of their failure in ethics:  
ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.  
Это — первая опасность для злонравного вследствие пренебрежения нравственностью.  
This is the first drawback.  
ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.  
Это — вторая опасность для злонравного вследствие пренебрежения нравственностью.  
This is the second drawback.  
ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.  
Это — третья опасность для злонравного вследствие пренебрежения нравственностью.  
This is the third drawback.  
ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.  
Это — четвертая опасность для злонравного вследствие пренебрежения нравственностью.  
This is the fourth drawback.  
ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.  
Это — пятая опасность для злонравного вследствие пренебрежения нравственностью.  
This is the fifth drawback.  
aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.  
представление о непостоянстве, представление об отсутствии своего „я“, представление о [мирской] нечистоте, представление о [мирских] опасностях, представление об отречении, представление о бесстрастии, представление об уничтожении.  
the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.  

aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.   представление о непостоянстве, представление об отсутствии своего „я“, представление о [мирской] нечистоте, представление о [мирских] опасностях, представление об отречении, представление о бесстрастии, представление об уничтожении.  
the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.  

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

‘ko panāvuso, kāmānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?   «Но, друзья, в чём заключается привлекательность, в чём заключается опасность, в чём заключается спасение в отношении чувственных удовольствий?  
‘But reverends, what’s the gratification, the drawback, and the escape when it comes to sensual pleasures?  
Ko rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?  
«В чём заключается привлекательность, в чём заключается опасность, в чём заключается спасение в отношении материальной формы? 
What’s the gratification, the drawback, and the escape when it comes to forms?  
Ko vedanānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti?  
«В чём заключается привлекательность, в чём заключается опасность, в чём заключается спасение в отношении чувств? 
What’s the gratification, the drawback, and the escape when it comes to feelings?’  
Ko ca, bhikkhave, kāmānaṁ ādīnavo?  
И что такое, монахи, опасность в отношении чувственных удовольствий?  
And what is the drawback of sensual pleasures?  
ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.  
Вот что является опасностью в отношении чувственных удовольствий – груды страданий, что видна здесь и сейчас, имеет чувственные удовольствия своей причиной, чувственные удовольствия своим источником, чувственные удовольствия своей основой. Причина [этому страданию] – одни лишь чувственные удовольствия. 
This is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.  
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.  
И это также опасность в отношении чувственных удовольствий – груды страданий… Причина – одни лишь чувственные удовольствия.  
This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.  
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.  
И это также опасность в отношении чувственных удовольствий – груды страданий, что видна здесь и сейчас, имеет чувственные удовольствия своей причиной, чувственные удовольствия своим источником, чувственные удовольствия своей основой. Причина – одни лишь чувственные удовольствия. 
This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.  
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.  
И это также опасность в отношении чувственных удовольствий – груды страданий, что видна здесь и сейчас, имеет чувственные удовольствия своей причиной, чувственные удовольствия своим источником, чувственные удовольствия своей основой. Причина – одни лишь чувственные удовольствия. 
This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.  
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.  
И это также опасность в отношении чувственных удовольствий – груды страданий, что видна здесь и сейчас, имеет чувственные удовольствия своей причиной, чувственные удовольствия своим источником, чувственные удовольствия своей основой. Причина – одни лишь чувственные удовольствия. 
This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.  
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.  
И это также опасность в отношении чувственных удовольствий – груды страданий, что видна здесь и сейчас, имеет чувственные удовольствия своей причиной, чувственные удовольствия своим источником, чувственные удовольствия своей основой. Причина – одни лишь чувственные удовольствия. 
This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.  
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.  
И это также опасность в отношении чувственных удовольствий – груды страданий, что видна здесь и сейчас, имеет чувственные удовольствия своей причиной, чувственные удовольствия своим источником, чувственные удовольствия своей основой. Причина – одни лишь чувственные удовольствия. 
This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.  
Ayampi, bhikkhave, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.  
Это – опасность в отношении чувственных удовольствий, груда страданий в жизни, которая придёт, имеющая чувственные удовольствия своей причиной, чувственные удовольствия своим источником, чувственные удовольствия своей основой. Причина [этому страданию] – одни лишь чувственные удовольствия.  
This is a drawback of sensual pleasures to do with lives to come, a mass of suffering caused by sensual pleasures.  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti te vata sāmaṁ vā kāme parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—netaṁ ṭhānaṁ vijjati.  
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.  
There are ascetics and brahmins who don’t truly understand sensual pleasures’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand sensual pleasures themselves, or to instruct another so that, practicing accordingly, they will completely understand sensual pleasures.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti, te vata sāmaṁ vā kāme parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—ṭhānametaṁ vijjati.  
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. 
There are ascetics and brahmins who do truly understand sensual pleasures’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand sensual pleasures themselves, or to instruct another so that, practicing accordingly, they will completely understand sensual pleasures.  
Ko ca, bhikkhave, rūpānaṁ ādīnavo?  
И что такое, монахи, опасность в отношении материальной формы? 
And what is the drawback of forms?  
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?  
Не исчезла ли её красота и миловидность, и не стала ли видна опасность?  
Has not that former beauty vanished and the drawback become clear?”  
Ayampi, bhikkhave, rūpānaṁ ādīnavo.  
– Монахи, это также является опасностью в отношении материальной формы.  
“This is the drawback of forms.  
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?  
Не исчезла ли её красота и миловидность, и не стала ли видна опасность?  
Has not that former beauty vanished and the drawback become clear?”  
Ayampi, bhikkhave, rūpānaṁ ādīnavo.  
– Монахи, это также является опасностью в отношении материальной формы.  
“This too is the drawback of forms.  
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?  
Не исчезла ли её красота и миловидность, и не стала ли видна опасность?  
Has not that former beauty vanished and the drawback become clear?”  
Ayampi, bhikkhave, rūpānaṁ ādīnavo.  
– Монахи, это также является опасностью в отношении материальной формы.  
“This too is the drawback of forms.  
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?  
 
 
Ayampi, bhikkhave, rūpānaṁ ādīnavo.  
 
 
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?  
 
 
Ayampi, bhikkhave, rūpānaṁ ādīnavo.  
 
 
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?  
Не исчезла ли её красота и миловидность, и не стала ли видна опасность?  
Has not that former beauty vanished and the drawback become clear?”  
Ayampi, bhikkhave, rūpānaṁ ādīnavo.  
– Монахи, это также является опасностью в отношении материальной формы.  
“This too is the drawback of forms.  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti te vata sāmaṁ vā rūpe parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—netaṁ ṭhānaṁ vijjati.  
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.  
There are ascetics and brahmins who don’t truly understand forms’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand forms themselves, or to instruct another so that, practicing accordingly, they will completely understand forms.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti te vata sāmaṁ vā rūpe parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—ṭhānametaṁ vijjati.  
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.  
There are ascetics and brahmins who do truly understand forms’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand forms themselves, or to instruct another so that, practicing accordingly, they will completely understand forms.  
Ko ca, bhikkhave, vedanānaṁ ādīnavo?  
И что такое, монахи, опасность в отношении чувств?  
And what is the drawback of feelings?  
Yaṁ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṁ vedanānaṁ ādīnavo.  
Чувства непостоянны, [являются] страданием, подвержены изменению. Это является опасностью в отношении чувств.  
That feelings are impermanent, suffering, and perishable: this is their drawback.  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti, te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—netaṁ ṭhānaṁ vijjati.  
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.  
There are ascetics and brahmins who don’t truly understand feelings’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand feelings themselves, or to instruct another so that, practicing accordingly, they will completely understand feelings.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—ṭhānametaṁ vijjatī”ti.  
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.  
There are ascetics and brahmins who do truly understand feelings’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand feelings themselves, or to instruct another so that, practicing accordingly, they will completely understand feelings.”  

‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—  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],  
Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.  
Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ;  
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,  
But when they do achieve that rapture and bliss, or something more peaceful than that,  
‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti,  
что чувственные удовольствия приносят мало удовлетворения, много страданий и отчаяния и как велика опасность, заключённая в них.  
‘Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’  
Yato ca kho me, mahānāma, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ ahosi, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ ajjhagamaṁ, aññaṁ vā tato santataraṁ;  
Но когда я ясно увидел правильной мудростью… [когда достигал] чего-то более умиротворённого, нежели это,  
But when I did achieve that rapture and bliss, or something more peaceful than that,  
Ko ca, mahānāma, kāmānaṁ ādīnavo?  
И что такое, монахи, опасность в отношении чувственных удовольствий?  
And what is the drawback of sensual pleasures?  
ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.  
Вот что является опасностью в отношении чувственных удовольствий – груды страданий, что видна здесь и сейчас, имеет чувственные удовольствия своей причиной, чувственные удовольствия своим источником, чувственные удовольствия своей основой. Причина [этому страданию] – одни лишь чувственные удовольствия.  
This is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.  
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.  
И это также опасность в отношении чувственных удовольствий – груды страданий… Причина – одни лишь чувственные удовольствия.  
This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.  
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.  
И это также опасность в отношении чувственных удовольствий – груды страданий… Причина – одни лишь чувственные удовольствия.  
This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.  
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.  
И это также опасность в отношении чувственных удовольствий – груды страданий, что видна здесь и сейчас, имеет чувственные удовольствия своей причиной, чувственные удовольствия своим источником, чувственные удовольствия своей основой. Причина – одни лишь чувственные удовольствия.  
This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.  
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.  
И это также опасность в отношении чувственных удовольствий – груды страданий, что видна здесь и сейчас, имеет чувственные удовольствия своей причиной, чувственные удовольствия своим источником, чувственные удовольствия своей основой. Причина – одни лишь чувственные удовольствия.  
This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.  
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.  
И это также опасность в отношении чувственных удовольствий – груды страданий, что видна здесь и сейчас, имеет чувственные удовольствия своей причиной, чувственные удовольствия своим источником, чувственные удовольствия своей основой. Причина – одни лишь чувственные удовольствия.  
This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.  
Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.  
И это также опасность в отношении чувственных удовольствий – груды страданий, что видна здесь и сейчас, имеет чувственные удовольствия своей причиной, чувственные удовольствия своим источником, чувственные удовольствия своей основой. Причина – одни лишь чувственные удовольствия.  
This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.  
Ayampi, mahānāma, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.  
Это – опасность в отношении чувственных удовольствий, груда страданий в жизни, которая придёт, имеющая чувственные удовольствия своей причиной, чувственные удовольствия своим источником, чувственные удовольствия своей основой. Причина [этому страданию] – одни лишь чувственные удовольствия.  
This is a drawback of sensual pleasures to do with lives to come, a mass of suffering caused by sensual pleasures.  

Evameva kho ahaṁ, bhikkhave, addasaṁ akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.   Точно также я видел в [этих] неблагих состояниях [ума] опасность, упадок, загрязнение, а в [противоположных им] благих состояниях – благословение отречения, аспект очищения.  
In the same way, I saw that unskillful qualities have the drawbacks of sordidness and corruption, and that skillful qualities have the benefit and cleansing power of renunciation.  

Tassa ce, bhikkhave, bhikkhuno tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ ādīnavo upaparikkhitabbo:   Если, когда он уделяет внимание некоему иному образу, связанному с тем, что является благим, в нём всё ещё возникают плохие, неблагие мысли, связанные с жаждой, злобой, заблуждением, то ему следует изучить опасность этих мыслей так:  
Now, suppose that mendicant is focusing on some other subject connected with the skillful, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should examine the drawbacks of those thoughts:  
Tassa tesaṁ vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.  
Когда он изучает опасность этих мыслей, то тогда любые плохие, неблагие мысли, связанные с жаждой, злобой, заблуждением, отбрасываются в нём и затихают.  
As they do so, those bad thoughts are given up and come to an end.  
evameva kho, bhikkhave, tassa ce bhikkhuno tamhāpi nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ ādīnavo upaparikkhitabbo:  
– точно так же, когда монах…  
In the same way, a mendicant … should examine the drawbacks of those thoughts …  
Tassa tesaṁ vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.  
 
 
Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ ādīnavaṁ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ asatiamanasikāro āpajjitabbo.  
Если, когда он изучает опасность этих мыслей, в нём всё ещё возникают плохие, неблагие мысли, связанные с жаждой, злобой, заблуждением, то ему следует постараться забыть эти мысли, не уделять им внимание.  
Now, suppose that mendicant is examining the drawbacks of those thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should try to forget and ignore about them.  
evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ ādīnavaṁ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, te pahīyanti te abbhatthaṁ gacchanti.  
точно так же, если, когда он изучает опасность этих мыслей, в нём всё ещё возникают плохие, неблагие мысли…  
In the same way, a mendicant … those bad thoughts are given up and come to an end …  
Tesampi vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.  
изучает опасность этих мыслей…  
They examine the drawbacks of those thoughts …  

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.  
The Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.  
sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.  
со змеиной головой Благословенный утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше  
a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.”  
Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
 
 
sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.  
 
 
Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
Я утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше.  
I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.  
sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
со змеиной головой я утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше.  
a snake’s head, I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.  
Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
Благословенный утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше.  
The Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.  
sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.  
со змеиной головой Благословенный утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше.  
a snake’s head, the Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.”  
Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
 
 
sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
Я утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше.  
I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.  

Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati.   Вот некий человек будучи сам подвержен рождению, поняв опасность в том, что подвержено рождению, ищет нерождённую наивысшую защиту от подневольности – ниббану. Будучи сам подвержен старению, поняв опасность в том, что подвержено старению, он ищет нестареющую наивысшую защиту от подневольности – ниббану. Будучи сам подвержен болезни, поняв опасность в том, что подвержено болезни, он ищет неболеющую наивысшую защиту от подневольности – ниббану. Будучи сам подвержен смерти, поняв опасность в том, что подвержено смерти, он ищет бессмертную наивысшую защиту от подневольности – ниббану. Будучи сам подвержен печали, поняв опасность в том, что подвержено печали, он ищет беспечальную наивысшую защиту от подневольности – ниббану. Будучи сам подвержен загрязнениям, поняв опасность в том, что подвержено загрязнениям, он ищет незагрязнённую наивысшую защиту от подневольности – ниббану.  
It’s when someone who is themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, seeks that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they seek that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment.  
Yannūnāhaṁ attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyan’ti.  
Что, если я, будучи сам подвержен рождению, поняв опасность в том, что подвержено рождению, буду искать нерождённую наивысшую защиту от подневольности – ниббану? Что, если я, будучи сам подвержен старению… загрязнению, поняв опасность в том, что подвержено загрязнению, буду искать нестареющую, неболеющую, бессмертную, беспечальную, незагрязнённую наивысшую защиту от подневольности – ниббану?»  
Why don’t I seek that which is free of rebirth, old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment?’  
So kho ahaṁ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ.  
И затем, монахи, будучи сам подвержен рождению, поняв опасность в том, что подвержено рождению, ища нерождённую защиту от подневольности, ниббану, я достиг нерождённой защиты от подневольности, ниббаны. Будучи сам подвержен старению… болезни… смерти… печали… загрязнению, поняв опасность в том, что подвержено загрязнению, ища незагрязнённую защиту от подневольности, ниббану, я достиг незагрязнённой защиты от подневольности, ниббаны.  
And so, being myself liable to be reborn, understanding the drawbacks in being liable to be reborn, I sought that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment—and I found it. Being myself liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, I sought that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment—and I found it.  
Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā jarādhammā samānā jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā … attanā sokadhammā samānā … attanā saṅkilesadhammā samānā saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu.  
И затем монахи из группы пяти, будучи обучены и наставлены мной, будучи сами подвержены рождению, поняв опасность в том, что подвержено рождению, ища нерождённую защиту от подневольности, ниббану, достигли нерождённой защиты от подневольности, ниббаны. Будучи сами подвержены старению, болезни, смерти, печали, и загрязнению, поняв опасность в том, что подвержено старению, болезни, смерти, печали, и загрязнению, ища нестареющую… незапятнанную защиту от подневольности, ниббану, они достигли нестареющей… незапятнанной защиты от подневольности, ниббаны.  
As the group of five mendicants were being advised and instructed by me like this, being themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, they sought that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment—and they found it. Being themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they sought that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment—and they found it.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā:  
Что касается тех жрецов и отшельников, которые не привязаны к этим пяти нитям чувственных удовольствий, не очарованы ими, не преданы им всецело, и которые используют их, видя опасность в них и понимая спасение от них, – то в отношении них можно понять следующее:  
There are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that they  
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā:  
Точно также, что касается тех жрецов и отшельников, которые не привязаны к этим пяти нитям чувственных удовольствий… 
In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that they  

‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, saṁvijjantassa idhekacce ādīnavā’ti?   «Достиг ли этот достопочтенный славы, обрёл ли он признание, так что в нём были бы опасности, [связанные с признанием и славой]?»  
‘Are certain dangers found in that venerable mendicant who has achieved fame and renown?’  
Na tāva, bhikkhave, bhikkhuno idhekacce ādīnavā saṁvijjanti yāva na ñattajjhāpanno hoti yasappatto.  
Ведь, монахи, покуда монах не достиг славы и не обрёл признания – опасностей [связанных с признанием и славой] нет в нём.  
For, mendicants, so long as a mendicant has not achieved fame and renown, certain dangers are not found in them.  
Yato ca kho, bhikkhave, bhikkhu ñattajjhāpanno hoti yasappatto, athassa idhekacce ādīnavā saṁvijjanti.  
Но когда он достиг славы и обрёл признание – эти опасности есть в нём.  
But when they achieve fame and renown, those dangers appear.  
‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṁvijjantī’ti.  
«Этот достопочтенный достиг славы и обрёл признание, но опасностей [связанных с признанием и славой] нет в нём».  
those dangers are not found in that venerable mendicant who has achieved fame and renown.  
‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṁvijjantī’ti, tato naṁ uttariṁ samannesati:  
Когда он узнаёт об этом, он изучает его далее так:  
They scrutinize further:  

‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.   «Благословенный сравнивал чувственные удовольствия со скелетом. Они приносят много страданий и много отчаяния, а опасность, в них заключённая, и того больше».  
‘With the simile of a skeleton the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’  
‘maṁsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.  
 
 
‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.  
 
 
‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.  
 
 
‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe…  
 
 
‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe…  
 
 
‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.  
«Благословенный сравнивал чувственные удовольствия с фруктами на дереве. Они приносят много страданий и много отчаяния, а опасность, в них заключённая, и того больше».  
‘With the simile of the fruit tree the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’  

So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.   Он ест еду, не будучи привязанным к ней, не очаровываясь ей, не предаваясь ей всецело, видя в ней опасность и понимая спасение от неё.  
They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.  
So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.  
Он ест еду, не будучи привязанным к ней, не очаровываясь ей, не предаваясь ей всецело, видя в ней опасность и понимая спасение от неё.  
They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.  

dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.   разговор о щедрости, разговор о нравственности, разговор о небесных мирах; Он объяснил опасность, низость и порочность чувственных удовольствий и благословение отречения.  
a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.  

Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.   Потому что эти почтенные жрецы и отшельники не видят в этих неблагих состояниях опасность, упадок, загрязнение; как не видят они и в благих состояниях благословения от отречения, аспекта очищения.  
Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation.  
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.  
Потому что эти почтенные жрецы и отшельники видят в этих неблагих состояниях опасность, упадок, загрязнение и видят в благих состояниях благословение от отречения, аспект очищения.  
Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation.  
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.  
Потому что эти почтенные жрецы и отшельники не видят в этих неблагих состояниях опасность, упадок, загрязнение; как не видят они и в благих состояниях благословения от отречения, аспекта очищения.  
Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation.  
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.  
Потому что эти почтенные жрецы и отшельники видят в этих неблагих состояниях опасность, упадок, загрязнение и видят в благих состояниях благословение от отречения, аспект очищения.  
Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation.  
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.  
Потому что эти почтенные жрецы и отшельники не видят в этих неблагих состояниях опасность, упадок, загрязнение; как не видят они и в благих состояниях благословения от отречения, аспекта очищения.  
Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation.  
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.  
Потому что эти почтенные жрецы и отшельники видят в этих неблагих состояниях опасность, упадок, загрязнение и видят в благих состояниях благословение от отречения, аспект очищения.  
Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation.  

Kiṁ pana bho gotamo ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato”ti?   Какую опасность видит господин Готама, из-за которой он не принимает ни одного из этих концептуальных воззрений?» ",  
Seeing what drawback do you avoid all these convictions?”  
Imaṁ kho ahaṁ, vaccha, ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato”ti.  
Видя эту опасность, я не принимаю какого-либо из этих концептуальных воззрений». ",  
Seeing this drawback I avoid all these convictions.”  

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

Ādīnavaṁ kāmaguṇesu disvā,   Видя опасность в чувственных привязках, ",  
Seeing danger in sensual stimulations,  

kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.   Он объяснил опасность, низость и порочность чувственных удовольствий и благословение отречения.объяснил опасность, низость, и порочность чувственных удовольствий и благословение отречения. ",  
He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.  

channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimokkho”ti.   освобождение посредством не-цепляния благодаря пониманию в соответствии с действительностью возникновения, исчезновения, привлекательности, опасности, и спасения в отношении шести сфер контакта. Монахи, таково [это] высочайшее состояние возвышенного покоя, открытое Татхагатой, то есть, освобождение посредством не-цепляния благодаря пониманию в соответствии с действительностью возникновения, исчезновения, привлекательности, опасности, и спасения в отношении шести сфер контакта». ",  
liberation by not grasping after truly understanding the six fields of contact’s origin, ending, gratification, drawback, and escape.”  

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Pathavīdhātuyāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ, yo pathavīdhātuyā ādīnavo tadajjhagamaṁ, yāvatā pathavīdhātuyā ādīnavo paññāya me so sudiṭṭho.   I went in search of the earth element’s drawback, and I found it. I’ve seen clearly with wisdom the full extent of the drawback in the earth element.  
Vāyodhātuyāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ, yo vāyodhātuyā ādīnavo tadajjhagamaṁ, yāvatā vāyodhātuyā ādīnavo paññāya me so sudiṭṭho.  
 
Yāvakīvañcāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.  
As long as I didn’t truly understand these four elements’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and 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 ādīnavo abhavissa, nayidaṁ sattā pathavīdhātuyā nibbindeyyuṁ.   If the earth element had no drawback, sentient beings wouldn’t grow disillusioned with it.  
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā ādīnavo, tasmā sattā pathavīdhātuyā nibbindanti.  
But since the earth element has a drawback, sentient beings do grow disillusioned with it.  
No cedaṁ, bhikkhave, vāyodhātuyā ādīnavo abhavissa, nayidaṁ sattā vāyodhātuyā nibbindeyyuṁ.  
 
Yasmā ca kho, bhikkhave, atthi vāyodhātuyā ādīnavo, tasmā sattā vāyodhātuyā nibbindanti.  
 
Yāvakīvañcime, bhikkhave, sattā imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññaṁsu, neva tāvime, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādikatena cetasā vihariṁsu.  
As long as sentient beings don’t truly understand these four elements’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and 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 …  

na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati; laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.   и не пускается в неправильные поиски, в недолжное, ради одеяния. Если ему не удаётся заполучить одеяние, он не волнуется, А если заполучает, он использует его, будучи непривязанным к нему, не очаровываясь им, без слепой поглощённости в нём, видя опасность в нём и понимая спасение. ",  
He doesn’t try to get hold of a robe in an improper way. He doesn’t get upset if he doesn’t get a robe. And if he does get a robe, he uses it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.  
Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī; na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati; laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.  
Монахи, этот Кассапа довольствуется любой пищей, полученной как подаяние… ",  
Kassapa is content with any kind of almsfood …  
Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī; na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati; laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.  
Монахи, этот Кассапа довольствуется любым жилищем… ",  
Kassapa is content with any kind of lodging …  
Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca gilānappaccayabhesajjaparikkhāraṁ na paritassati; laddhā ca gilānappaccayabhesajjaparikkhāraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.  
Монахи, этот Кассапа довольствуется любыми лекарствами… ",  
Kassapa is content with any kind of medicines and supplies for the sick …  
aladdhā ca cīvaraṁ na ca paritassissāma; laddhā ca cīvaraṁ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāma’.  
Если нам не удастся заполучить одеяние, мы не будем волноваться, А если получим, то будем использовать его, будучи непривязанными к нему, не очаровываясь им, без слепой поглощённости в нём, видя опасность в нём и понимая спасение». ",  
We won’t get upset if we don’t get a robe. And if we do get a robe, we’ll use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.’  
santuṭṭhā bhavissāma itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādino; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṁ appatirūpaṁ āpajjissāma aladdhā ca gilānappaccayabhesajjaparikkhāraṁ na paritassissāma; laddhā ca gilānappaccayabhesajjaparikkhāraṁ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāmā’ti.  
Мы будем довольствоваться любыми лекарствами… любыми лекарствами… …видя опасность в них и понимая спасение».  ",  
‘We will be content with any kind of medicines and supplies for the sick …’  

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

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

Te taṁ lābhaṁ agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti.   And when they get things, they use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.  
‘agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā taṁ lābhaṁ paribhuñjissāmā’ti.  
‘When we get things, we will use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.’  

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

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

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

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

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

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

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

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

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

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…   Есть отшельники и брахманы, которые действительно не понимают привлекательности, недостатков и спасения в отношении этих пяти совокупностей…  
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape …  

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…   Есть отшельники и брахманы, которые действительно не понимают происхождение и прекращение, привлекательность, недостатки и спасение в отношении этих пяти совокупностей…  
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin …  

Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.   Благородный ученик приходит к истинному пониманию происхождения, прекращения, привлекательности, недостатков и освобождения от этих пяти совокупностей, подверженных цеплянию.  
A noble disciple comes to truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape.  

Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti.   Монах, освобождаясь, понимает происхождение, прекращение, приятность, недостатки и освобождение от этих пяти совокупностей, подверженных цеплянию.  
A mendicant comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, ending, gratification, drawback, and escape.  

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

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

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

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

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

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

Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti;   Те жрецы и отшельники, Радха, которые не понимают в соответствии с действительностью привлекательности, опасности, и спасения в отношении этих пяти совокупностей –  
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;  
Но, Радха, те жрецы и отшельники, которые понимают эти вещи –  
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…   Те жрецы и отшельники, Радха, которые не понимают в соответствии с действительностью происхождение и прекращение, привлекательности, опасности, и спасения в отношении этих пяти совокупностей… 
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—  Когда, Радха, ученик Благородных понимает в соответствии с действительностью происхождение и исчезновение, привлекательность, опасность, и спасение в отношении этих пяти совокупностей, подверженных цеплянию,  
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—  Когда, Радха, монах поняв в соответствии с действительностью происхождение и исчезновение, привлекательность, опасность, и спасение в отношении этих пяти совокупностей, подверженных цеплянию, монах освободился за счёт отсутствия цепляния,  
A mendicant comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, ending, gratification, drawback, and escape.  

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.   And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.  
Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.  
And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.  
Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjatīti, iminā catutthena ṭhānena pāsaṁso.  
They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise.  

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

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

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

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

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

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