The Great Escape

josephzizys · December 27, 2023, 7:01am

Thought I would post some excerpts from the Nikayas relating to “escape”, starting with DN.

It’s long been a thought of mine that the feeling origin ending gratification drawback escape pericope might be the original version of what becomes the 4 noble truths, in effect the 6 noble truths so here are some examples of it:

nissaraṇa (nt.) going out, departure; issue, outcome, result; giving up, leaving behind being freed, escape (fr. saṃsāra), salvation Vin i.104 D iii.240, 248 sq.; S i.128, 142; ii.5; iii.170 (catunnaṃ dhātūnaṃ); iv.7 sq. (id.); v.121 sq.; A i.258, 260; ii.10 (kāmānaṃ etc.); iii.245 sq.; iv.76 (uttariṃ); v.188 M i.87 (kāmānaṃ), 326 (uttariṃ); iii.25; It 37, 61 Ps ii.180, 244; Vbh 247; Vism 116; ThA 233; DhsA 164; Sdhp 579. Cp. nissaṭa & nissaraṇīya.;

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.
DN1

“The Tathagata, knowing yet surpassing, though understanding without attachment, once detachment is attained, tranquility and extinction are achieved. Understanding the aggregation, extinction, essence, surpassing, and departure of sensations.”
如來所知又復過是，雖知不著，已不著則得寂滅，知受集、滅、味、過、出要
DA21 (translation by ChatGPT3.5)

He knows the assembly, cessation, enjoyment, fault, and escape [of this ground of views]. Because of his equal observation and liberation without remainder, he’s called a Tathāgata.
DA21 (translation by @cdpatton )

So, to begin with, in the first sutta of the suttapitaka of the pali tripitaka the buddha speaks of the arising, cessation, pleasure, pain and escape from feelings.
The parallel confirms that the pericope is pre-sectarian.

Next we have

These are the five kinds of sensual stimulation that are called ‘chains’ and ‘fetters’ in the training of the Noble One.
Ime kho, vāseṭṭha, pañca kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti.
The brahmins proficient in the three Vedas enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.
Ime kho, vāseṭṭha, pañca kāmaguṇe tevijjā brāhmaṇā gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti.
So long as they enjoy them it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Brahmā.
Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā, te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā, te dhamme samādāya vattamānā pañca kāmaguṇe gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjantā kāmandubandhanabaddhā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
DN13

‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death.
‘kicchaṁ vatāyaṁ loko āpanno, jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa,
Oh, when will an escape be found from this suffering, from old age and death?’
kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?
DN14

Now, regarding these seven planes of consciousness and two dimensions,
Tatrānanda, yāyaṁ paṭhamā viññāṇaṭṭhiti nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.
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, 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?

“No, sir.”
“No hetaṁ, bhante” …pe…

…

“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.
“Yato kho, ānanda, bhikkhu imāsañca sattannaṁ viññāṇaṭṭhitīnaṁ imesañca dvinnaṁ āyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādā vimutto hoti, ayaṁ vuccatānanda, bhikkhu paññāvimutto.
DN15

Five elements of escape:
Pañca nissaraṇiyā dhātuyo.
Take a case where a mendicant focuses on sensual pleasures, but their mind isn’t secure, confident, settled, and decided about them.
Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
But when they focus on renunciation, their mind is secure, confident, settled, and decided about it.
Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi.
They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.
Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
This is how the escape from sensual pleasures is explained.
Idamakkhātaṁ kāmānaṁ nissaraṇaṁ.

Take another case where a mendicant focuses on ill will, but their mind isn’t secure …
Puna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
But when they focus on good will, their mind becomes secure …
Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
Their mind is in a good state … well detached from ill will.
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena.
They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.
Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
This is how the escape from ill will is explained.
Idamakkhātaṁ byāpādassa nissaraṇaṁ.

Take another case where a mendicant focuses on harming, but their mind isn’t eager …
Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
But when they focus on compassion, their mind becomes secure …
Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
Their mind is in a good state … well detached from harming.
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya.
They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.
Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
This is how the escape from harming is explained.
Idamakkhātaṁ vihesāya nissaraṇaṁ.

Take another case where a mendicant focuses on form, but their mind isn’t secure …
Puna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
But when they focus on the formless, their mind becomes secure …
Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
Their mind is in a good state … well detached from forms.
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi.
They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.
Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
This is how the escape from forms is explained.
Idamakkhātaṁ rūpānaṁ nissaraṇaṁ.

Take a case where a mendicant focuses on substantial reality, but their mind isn’t secure, confident, settled, and decided about it.
Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
But when they focus on the ending of substantial reality, their mind is secure, confident, settled, and decided about it.
Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena.
They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.
Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
This is how the escape from substantial reality is explained.
Idamakkhātaṁ sakkāyassa nissaraṇaṁ.
DN33

Six elements of escape:
Cha nissaraṇiyā dhātuyo.
Take a mendicant who says:
Idhāvuso, bhikkhu evaṁ vadeyya:
‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā,
Yet somehow ill will still occupies my mind.’
atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti.
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
So ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.
yet somehow ill will still occupies the mind.
Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
For it is the heart’s release by love that is the escape from ill will.’
Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettā cetovimuttī’ti.

Take another mendicant who says:
Idha panāvuso, bhikkhu evaṁ vadeyya:
‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
Yet somehow the thought of harming still occupies my mind.’
Atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti,
They should be told, ‘Not so, venerable! …
so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,
atha ca panassa vihesā cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
For it is the heart’s release by compassion that is the escape from thoughts of harming.’
Nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇā cetovimuttī’ti.

Take another mendicant who says:
Idha panāvuso, bhikkhu evaṁ vadeyya:
‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
Yet somehow discontent still occupies my mind.’
Atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti,
They should be told, ‘Not so, venerable! …
so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,
atha ca panassa arati cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
For it is the heart’s release by rejoicing that is the escape from discontent.’
Nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditā cetovimuttī’ti.

Take another mendicant who says:
Idha panāvuso, bhikkhu evaṁ vadeyya:
‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
Yet somehow desire still occupies my mind.’
Atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti.
They should be told, ‘Not so, venerable! …
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,
atha ca panassa rāgo cittaṁ pariyādāya ṭhassati netaṁ ṭhānaṁ vijjati.
For it is the heart’s release by equanimity that is the escape from desire.’
Nissaraṇaṁ hetaṁ, āvuso, rāgassa, yadidaṁ upekkhā cetovimuttī’ti.

Take another mendicant who says:
Idha panāvuso, bhikkhu evaṁ vadeyya:
‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
Yet somehow my consciousness still follows after signs.’
Atha ca pana me nimittānusāri viññāṇaṁ hotī’ti.
They should be told, ‘Not so, venerable! …
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,
atha ca panassa nimittānusāri viññāṇaṁ bhavissati, netaṁ ṭhānaṁ vijjati.
For it is the signless release of the heart that is the escape from all signs.’
Nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ, yadidaṁ animittā cetovimuttī’ti.

Take another mendicant who says:
Idha panāvuso, bhikkhu evaṁ vadeyya:
‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.
‘asmīti kho me vigataṁ, ayamahamasmīti na samanupassāmi,
Yet somehow the dart of doubt and indecision still occupies my mind.’
atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti.
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ asmīti vigate ayamahamasmīti asamanupassato,
yet somehow the dart of doubt and indecision still occupy the mind.
atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’
Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti.
DN33

Four noble traditions:
Cattāro ariyavaṁsā.
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.
Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.
A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.

Furthermore, a mendicant is content with any kind of almsfood …
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.
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.

Furthermore, a mendicant is content with any kind of lodgings …
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.
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.

Furthermore, a mendicant enjoys giving up and loves to give up. They enjoy meditation and love to meditate. But they don’t glorify themselves or put down others on account of their love for giving up and meditation.
Puna caparaṁ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṁseti na paraṁ vambheti.
A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.
Yo hi tattha dakkho analaso sampajāno paṭissato ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
DN33

What three things are hard to comprehend?
Katame tayo dhammā duppaṭivijjhā?
Three elements of escape.
Tisso nissaraṇiyā dhātuyo—
Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated.
kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ arūpaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ, nirodho tassa nissaraṇaṁ.
Ime tayo dhammā duppaṭivijjhā.
DN34

Next up, MN…

Raftafarian · December 27, 2023, 10:13pm

I have been thinking that the 4NTs descended from

My understanding of “Completely understanding X” means

To have directly experienced X (I suspect the two extra “truths” you brought up fit in here)
To have directly experienced the arising of X
To have directly experienced the ceasing of X
To know how to directly experience these the above

X in this case is sanna/perception. Sanna is builds your internal representation of the world and puts “you” in it. Being in it, the world, is suffering (Ud 1.10) so to completely understand sanna is likewise to completely understand suffering. After that, it’s how do you keep them down on the farm after they’ve seen Paris.

josephzizys · January 14, 2024, 4:41am

They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

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

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.
When they’re freed, they know they’re freed.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
This is called
Ayaṁ vuccati, bhikkhave:
a mendicant who is bathed with the inner bathing.”
‘bhikkhu sināto antarena sinānenā’”ti.
MN7

Mendicants, there are these two views:
Dvemā, bhikkhave, diṭṭhiyo—
views favoring continued existence and views favoring ending existence.
bhavadiṭṭhi ca vibhavadiṭṭhi ca.
Any ascetics or brahmins who cling, hold, and attach to a view favoring continued existence will oppose a view favoring ending existence.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṁ allīnā bhavadiṭṭhiṁ upagatā bhavadiṭṭhiṁ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā.
Any ascetics or brahmins who cling, hold, and attach to a view favoring ending existence will oppose a view favoring continued existence.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṁ allīnā vibhavadiṭṭhiṁ upagatā vibhavadiṭṭhiṁ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā.

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 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;
They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
They’re not freed from suffering, I say.
na parimuccanti dukkhasmā’ti vadāmi.
MN11

“Mendicants, when wanderers of other religions say this, you should say to them:
“Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
‘But reverends, what’s the gratification, the drawback, and the escape when it comes to sensual pleasures?
‘ko panāvuso, kāmānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
What’s the gratification, the drawback, and the escape when it comes to forms?
Ko rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
What’s the gratification, the drawback, and the escape when it comes to feelings?’
Ko vedanānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti?
Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated.
Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti.
Why is that?
Taṁ kissa hetu?
Because they’re out of their element.
Yathā taṁ, bhikkhave, avisayasmiṁ.
I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.
Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā, ito vā pana sutvā.

And what is the gratification of sensual pleasures?
Ko ca, bhikkhave, kāmānaṁ assādo?
There are these five kinds of sensual stimulation.
Pañcime, bhikkhave, kāmaguṇā.
What five?
Katame pañca?
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,
Sounds known by the ear …
sotaviññeyyā saddā …pe…
Smells known by the nose …
ghānaviññeyyā gandhā …
Tastes known by the tongue …
jivhāviññeyyā rasā …
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—
These are the five kinds of sensual stimulation.
ime kho, bhikkhave, pañca kāmaguṇā.
The pleasure and happiness that arise from these five kinds of sensual stimulation: this is the gratification of sensual pleasures.
Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ kāmānaṁ assādo.

And what is the drawback of sensual pleasures?
Ko ca, bhikkhave, kāmānaṁ ādīnavo?
It’s when a gentleman earns a living by means such as
Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti—
arithmetic, accounting, calculating, farming, trade, raising cattle, archery, government service, or one of the professions.
yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena—
But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst.
sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno;
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.

That gentleman might try hard, strive, and make an effort, but fail to earn any money.
Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti.
If this happens, they sorrow and wail and lament, beating their breast and falling into confusion, saying:
So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati:
‘Oh, my hard work is wasted. My efforts are fruitless!’
‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti.
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.

That gentleman might try hard, strive, and make an effort, and succeed in earning money.
Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti.
But they experience pain and sadness when they try to protect it, thinking:
So tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti:
‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’
‘kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi daheyya, na udakaṁ vaheyya, na appiyā dāyādā hareyyun’ti.
And even though they protect it and ward it, rulers or bandits take it, or fire consumes it, or flood sweeps it away, or unloved heirs take it.
Tassa evaṁ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ vā vahati, appiyā vā dāyādā haranti.
They sorrow and wail and lament, beating their breast and falling into confusion:
So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati:
‘What once was mine is gone.’
‘yampi me ahosi tampi no natthī’ti.
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.

Furthermore, for the sake of sensual pleasures kings fight with kings, aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders. A mother fights with her child, child with mother, father with child, and child with father. Brother fights with brother, brother with sister, sister with brother, and friend fights with friend.
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati.
Once they’ve started quarreling, arguing, and disputing, they attack each other with fists, stones, rods, and swords,
Te tattha kalahaviggahavivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti.
resulting in death and deadly pain.
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
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.

Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and plunge into a battle massed on both sides, with arrows and spears flying and swords flashing.
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.
There they are struck with arrows and spears, and their heads are chopped off,
Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṁ chindanti.
resulting in death and deadly pain.
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
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.

Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and charge wetly plastered bastions, with arrows and spears flying and swords flashing.
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.
There they are struck with arrows and spears, splashed with dung, crushed by a superior force, and their heads are chopped off,
Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṁ chindanti.
resulting in death and deadly pain.
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
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.

Furthermore, for the sake of sensual pleasures they break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, and commit adultery.
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti.
The rulers would arrest them and subject them to various punishments—
Tamenaṁ rājāno gahetvā vividhā kammakāraṇā kārenti—
whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘Rāhu’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.
kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṁsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṁ chindanti.
These result in death and deadly pain.
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
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.

Furthermore, for the sake of sensual pleasures, they conduct themselves badly by way of body, speech, and mind.
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
This is a drawback of sensual pleasures to do with lives to come, a mass of suffering caused by sensual pleasures.
Ayampi, bhikkhave, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.

And what is the escape from sensual pleasures?
Kiñca, bhikkhave, kāmānaṁ nissaraṇaṁ?
Removing and giving up desire and greed for sensual pleasures: this is the escape from sensual pleasures.
Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṁ—idaṁ kāmānaṁ nissaraṇaṁ.

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 hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti te vata sāmaṁ vā kāme parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—netaṁ ṭhānaṁ vijjati.
There are ascetics and brahmins who 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.
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.

And what is the gratification of forms?
Ko ca, bhikkhave, rūpānaṁ assādo?
Suppose there was a girl of the brahmins, aristocrats, or householders in her fifteenth or sixteenth year, neither too tall nor too short, neither too thin nor too fat, neither too dark nor too fair. Is she not at the height of her beauty and prettiness?”
Seyyathāpi, bhikkhave, khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā pannarasavassuddesikā vā soḷasavassuddesikā vā, nātidīghā nātirassā nātikisā nātithūlā nātikāḷī nāccodātā paramā sā, bhikkhave, tasmiṁ samaye subhā vaṇṇanibhāti?

“Yes, sir.”
‘Evaṁ, bhante’.

“The pleasure and happiness that arise from this beauty and prettiness
Yaṁ kho, bhikkhave, subhaṁ vaṇṇanibhaṁ paṭicca uppajjati sukhaṁ somanassaṁ—
is the gratification of forms.
ayaṁ rūpānaṁ assādo.

And what is the drawback of forms?
Ko ca, bhikkhave, rūpānaṁ ādīnavo?
Suppose that some time later you were to see that same sister—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy.
Idha, bhikkhave, tameva bhaginiṁ passeyya aparena samayena āsītikaṁ vā nāvutikaṁ vā vassasatikaṁ vā jātiyā, jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantiṁ āturaṁ gatayobbanaṁ khaṇḍadantaṁ palitakesaṁ, vilūnaṁ khalitasiraṁ valinaṁ tilakāhatagattaṁ.

What do you think, mendicants?
Taṁ kiṁ maññatha, bhikkhave,
Has not that former beauty vanished and the drawback become clear?”
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

“Yes, sir.”
‘Evaṁ, bhante’.

“This is the drawback of forms.
Ayampi, bhikkhave, rūpānaṁ ādīnavo.

Furthermore, suppose that you were to see that same sister sick, suffering, gravely ill, collapsed in her own urine and feces, being picked up by some and put down by others.
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ, sake muttakarīse palipannaṁ semānaṁ, aññehi vuṭṭhāpiyamānaṁ, aññehi saṁvesiyamānaṁ.

What do you think, mendicants?
Taṁ kiṁ maññatha, bhikkhave,
Has not that former beauty vanished and the drawback become clear?”
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

“Yes, sir.”
‘Evaṁ, bhante’.

“This too is the drawback of forms.
Ayampi, bhikkhave, rūpānaṁ ādīnavo.

Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering.
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—
ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā, uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.

What do you think, mendicants?
Taṁ kiṁ maññatha, bhikkhave,
Has not that former beauty vanished and the drawback become clear?”
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

“Yes, sir.”
‘Evaṁ, bhante’.

“This too is the drawback of forms.
Ayampi, bhikkhave, rūpānaṁ ādīnavo.

Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. And it was being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures …
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—
kākehi vā khajjamānaṁ, kulalehi vā khajjamānaṁ, gijjhehi vā khajjamānaṁ, kaṅkehi vā khajjamānaṁ, sunakhehi vā khajjamānaṁ, byagghehi vā khajjamānaṁ, dīpīhi vā khajjamānaṁ, siṅgālehi vā khajjamānaṁ, vividhehi vā pāṇakajātehi khajjamānaṁ.

Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
‘Evaṁ, bhante’.
Ayampi, bhikkhave, rūpānaṁ ādīnavo.

Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground.
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—
And it had been reduced to a skeleton with flesh and blood, held together by sinews … a skeleton rid of flesh but smeared with blood, and held together by sinews … a skeleton rid of flesh and blood, held together by sinews …
aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni—
bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull. …
aññena hatthaṭṭhikaṁ, aññena pādaṭṭhikaṁ, aññena gopphakaṭṭhikaṁ, aññena jaṅghaṭṭhikaṁ, aññena ūruṭṭhikaṁ, aññena kaṭiṭṭhikaṁ, aññena phāsukaṭṭhikaṁ, aññena piṭṭhiṭṭhikaṁ, aññena khandhaṭṭhikaṁ, aññena gīvaṭṭhikaṁ, aññena hanukaṭṭhikaṁ, aññena dantaṭṭhikaṁ, aññena sīsakaṭāhaṁ.

Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
‘Evaṁ, bhante’.
Ayampi, bhikkhave, rūpānaṁ ādīnavo.

Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground.
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—
And it had been reduced to white bones, the color of shells … decrepit bones, heaped in a pile … bones rotted and crumbled to powder.
aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni, aṭṭhikāni puñjakitāni terovassikāni, aṭṭhikāni pūtīni cuṇṇakajātāni.

What do you think, mendicants?
Taṁ kiṁ maññatha, bhikkhave,
Has not that former beauty vanished and the drawback become clear?”
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

“Yes, sir.”
‘Evaṁ, bhante’.

“This too is the drawback of forms.
Ayampi, bhikkhave, rūpānaṁ ādīnavo.

And what is the escape from forms?
Kiñca, bhikkhave, rūpānaṁ nissaraṇaṁ?
Removing and giving up desire and greed for forms: this is the escape from forms.
Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpānaṁ nissaraṇaṁ.

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 hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti te vata sāmaṁ vā rūpe parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—netaṁ ṭhānaṁ vijjati.
There are ascetics and brahmins who 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.
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.

And what is the gratification of feelings?
Ko ca, bhikkhave, vedanānaṁ assādo?
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both;
Yasmiṁ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, neva tasmiṁ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti;
they feel only feelings that are not hurtful.
abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti.
Freedom from being hurt is the ultimate gratification of feelings, I say.
Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi.

Furthermore, a mendicant enters and remains in the second absorption …
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe…
third absorption …
yasmiṁ samaye, bhikkhave, bhikkhu pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati …pe…
fourth absorption. At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both;
yasmiṁ samaye, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, neva tasmiṁ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti;
they feel only feelings that are not hurtful.
abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti.
Freedom from being hurt is the ultimate gratification of feelings, I say.
Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi.

And what is the drawback of feelings?
Ko ca, bhikkhave, vedanānaṁ ādīnavo?
That feelings are impermanent, suffering, and perishable: this is their drawback.
Yaṁ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṁ vedanānaṁ ādīnavo.

And what is the escape from feelings?
Kiñca, bhikkhave, vedanānaṁ nissaraṇaṁ?
Removing and giving up desire and greed for feelings: this is the escape from feelings.
Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṁ—idaṁ vedanānaṁ nissaraṇaṁ.

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 hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti, te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—netaṁ ṭhānaṁ vijjati.
There are ascetics and brahmins who do truly understand feelings’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand feelings themselves, or to instruct another so that, practicing accordingly, they will completely understand feelings.”
Ye 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.

That is what the Buddha said.
Idamavoca bhagavā.
Satisfied, the mendicants approved what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
MN13

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
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā:
haven’t met with calamity and disaster, and the Wicked One cannot do what he wants with them.
‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.

Suppose there was a wild deer wandering in the forest that walked, stood, sat, and laid down in confidence.
Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti.
Why is that?
Taṁ kissa hetu?
Because it’s out of the hunter’s range.
Anāpāthagato, bhikkhave, luddassa.
MN26

Now at that time Baka the Brahmā had the following harmful misconception:
Tena kho pana, bhikkhave, samayena bakassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:
‘This is permanent, this is everlasting, this is eternal, this is whole, this is imperishable. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.’
‘idaṁ niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṁ uttari nissaraṇaṁ natthī’ti.

…
Since directly knowing earth as earth, and since directly knowing that which does not fall within the scope of experience characterized by earth, I have not become earth, I have not become in earth, I have not become as earth, I have not become one who thinks ‘earth is mine’, I have not affirmed earth.
Pathaviṁ kho ahaṁ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṁ tadabhiññāya pathaviṁ nāpahosiṁ, pathaviyā nāpahosiṁ, pathavito nāpahosiṁ, pathaviṁ meti nāpahosiṁ, pathaviṁ nābhivadiṁ.
MN49

When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out.
So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati.
That householder or their child serves them with delicious almsfood.
Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati.
It never occurs to them,
Tassa na evaṁ hoti:
‘It’s so good that this householder serves me with delicious almsfood!
‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti.
I hope they serve me with such delicious almsfood in the future!’
Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti—
They don’t think that.
evampissa na hoti.
They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.
So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

What do you think, Jīvaka?
Taṁ kiṁ maññasi, jīvaka,
At that time is that mendicant intending to hurt themselves, hurt others, or hurt both?”
api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti?

“No, sir.”
“No hetaṁ, bhante”.
MN55

But the Realized One has awakened to the supreme state of sublime peace, that is,
Idaṁ kho pana, bhikkhave, tathāgatena anuttaraṁ santivarapadaṁ abhisambuddhaṁ yadidaṁ—
liberation by not grasping after truly understanding the six fields of contact’s origin, ending, gratification, drawback, and escape.”
channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimokkho”ti.
MN102

“No, brahmin, the Buddha did not praise all kinds of meditation, nor did he dispraise all kinds of meditation.
“Na ca kho, brāhmaṇa, so bhagavā sabbaṁ jhānaṁ vaṇṇesi, napi so bhagavā sabbaṁ jhānaṁ na vaṇṇesīti.
And what kind of meditation did he not praise?
Kathaṁ rūpañca, brāhmaṇa, so bhagavā jhānaṁ na vaṇṇesi?
It’s when someone’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen.
Idha, brāhmaṇa, ekacco kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti;
Hiding sensual desire within, they meditate and concentrate and contemplate and ruminate.
so kāmarāgaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.
Their heart is overcome and mired in ill will …
Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti;
so byāpādaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.
dullness and drowsiness …
Thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti;
so thinamiddhaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.
restlessness and remorse …
Uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti;
so uddhaccakukkuccaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.
doubt, and they don’t truly know and see the escape from doubt that has arisen.
Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti;
Hiding doubt within, they meditate and concentrate and contemplate and ruminate.
so vicikicchaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.
The Buddha didn’t praise this kind of meditation.
Evarūpaṁ kho, brāhmaṇa, so bhagavā jhānaṁ na vaṇṇesi.
MN108

“Sir, what’s the gratification, the drawback, and the escape when it comes to form,
“Ko nu kho, bhante, rūpe assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
feeling,
Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
perception,
Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
choices,
Ko saṅkhāresu assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
and consciousness?”
Ko viññāṇe assādo, ko ādīnavo, kiṁ nissaraṇan”ti?

“The pleasure and happiness that arise from form-feeling-perception-choices-consciousness: this is its gratification.
“Yaṁ kho, bhikkhu, rūpaṁ-vedanaṁ-saññaṁ-saṅkhāre-viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpe assādo.

That form-feeling-perception-choices-consciousness is inconstant, unstable, and perishable: this is its drawback.
Yaṁ rūpaṁ-vedanaṁ-saññaṁ-saṅkhāre-viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpe ādīnavo.

Removing and giving up desire and greed for form-feeling-perception-choices-consciousness: this is its escape.
Yo rūpaṁ-vedanaṁ-saññaṁ-saṅkhāre-viññāṇaṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpe nissaraṇaṁ.
MN109