1“Mendicants, there are these five elements of escape. What five?

Take a case where a mendicant focuses on sensual pleasures, but their mind isn’t eager, confident, settled, and decided about them. But when they focus on renunciation, their mind is eager, confident, settled, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling. This is how the escape from sensual pleasures is explained.

2Take another case where a mendicant focuses on ill will, but their mind isn’t eager … But when they focus on good will, their mind is eager … Their mind is in a good state … well detached from ill will. They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling. This is how the escape from ill will is explained.

3Take another case where a mendicant focuses on harming, but their mind isn’t eager … But when they focus on compassion, their mind is eager … Their mind is in a good state … well detached from harming. They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling. This is how the escape from harming is explained.

4Take another case where a mendicant focuses on form, but their mind isn’t eager … But when they focus on the formless, their mind is eager … Their mind is in a good state … well detached from forms. They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling. This is how the escape from forms is explained.

5Take a case where a mendicant focuses on identity, but their mind isn’t eager, confident, settled, and decided about it. But when they focus on the ending of identity, their mind is eager, confident, settled, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from identity. They’re freed from the distressing and feverish defilements that arise because of identity, so they don’t experience that kind of feeling. This is how the escape from identity is explained.

6Delight in sensual pleasures, ill will, harming, form, and identity don’t linger within them. That’s why they’re called a mendicant who is without underlying tendencies, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. These are the five elements of escape.”

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

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

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

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

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

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

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

Dasamaṁ.

Brāhmaṇavaggo pañcamo.

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

Catuttho paṇṇāsako samatto.