1At Sāvatthī. "Bhikkhus, before my enlightenment, sn.iv.7 while I was still a bodhisatta, not yet fully enlightened, it occurred to me:
‘What is the gratification, what is the danger, what is the escape in the case of forms?

What is the gratification, what is the danger, what is the escape in the case of sounds … odours … tastes … tactile objects … mental phenomena?’

"Then, bhikkhus, it occurred to me: ‘The pleasure and joy that arise in dependence on forms: this is the gratification in forms.
That forms are impermanent, suffering, and subject to change: this is the danger in forms.
The removal and abandonment of desire and lust for forms: this is the escape from forms.’

"‘The pleasure and joy that arise in dependence on sounds: this is the gratification in sounds.
That sounds are impermanent, suffering, and subject to change: this is the danger in sounds.
The removal and abandonment of desire and lust for sounds: this is the escape from sounds.’

"‘The pleasure and joy that arise in dependence on odours: this is the gratification in odours.
That odours are impermanent, suffering, and subject to change: this is the danger in odours.
The removal and abandonment of desire and lust for odours: this is the escape from odours.’

"‘The pleasure and joy that arise in dependence on tastes: this is the gratification in tastes.
That tastes are impermanent, suffering, and subject to change: this is the danger in tastes.
The removal and abandonment of desire and lust for tastes: this is the escape from tastes.’

"‘The pleasure and joy that arise in dependence on tactile objects: this is the gratification in tactile objects.
That tactile objects are impermanent, suffering, and subject to change: this is the danger in tactile objects.
The removal and abandonment of desire and lust for tactile objects: this is the escape from tactile objects.’

"‘The pleasure and joy that arise in dependence on mental phenomena: this is the gratification in mental phenomena.
That mental phenomena are impermanent, suffering, and subject to change: this is the danger in mental phenomena.
The removal and abandonment of desire and lust for mental phenomena: this is the escape from mental phenomena.’

2"So long, bhikkhus, as I did not directly know as they really are the gratification, the danger, and the escape in the case of these six internal sense bases, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahma, in this generation with its ascetics and brahmins, its devas and humans.

But when I directly knew all this as it really is, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahma, in this generation with its ascetics and brahmins, its devas and humans.[n.5] Spk: The "internalness" of the sense faculties should be understood as stemming from the strength of desire and lust for them. For people regard the six internal bases like the interior of a house, the six external bases like the house's vicinity. Just as the desire and lust of people are extremely strong in relation to what is inside the house and they don’t let anyone unknown enter, so is it in relation to the six internal bases. But as people's desire and lust are not so strong in relation to the house's vicinity, and they don’t forcibly prevent others from walking by, so is it in relation to the external sense bases. sn.iv.8

"The knowledge and vision arose in me: ‘Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.’"

1"Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘ko nu kho rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?

Ko saddānaṁ … pe … ko gandhānaṁ … ko rasānaṁ … ko phoṭṭhabbānaṁ … ko dhammānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti?

Tassa mayhaṁ, bhikkhave, etadahosi: ‘Yaṁ kho rūpe paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpānaṁ assādo. Yaṁ rūpā aniccā dukkhā vipariṇāmadhammā, ayaṁ rūpānaṁ ādīnavo. Yo rūpesu chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpānaṁ nissaraṇaṁ.

Yaṁ sadde …

gandhe …

rase …

phoṭṭhabbe …

yaṁ dhamme paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ dhammānaṁ assādo. Yaṁ dhammā aniccā dukkhā vipariṇāmadhammā, ayaṁ dhammānaṁ ādīnavo. Yo dhammesu chandarāgavinayo chandarāgappahānaṁ, idaṁ dhammānaṁ nissaraṇan’ti.

2Yāvakīvañcāhaṁ, 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.

Ñāṇañca pana me dassanaṁ udapādi: ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’"ti.

Dutiyaṁ.