1"Bhikkhus, if there were no gratification in the eye, beings would not become enamoured with it; but because there is gratification in the eye, beings become enamoured with it.
If there were no danger in the eye, beings would not experience revulsion towards it; but because there is danger in the eye, beings experience revulsion towards it.
If there were no escape from the eye, beings would not escape from it; but because there is an escape from the eye, beings escape from it.

"Bhikkhus, if there were no gratification in the ear, sn.iv.11 beings would not become enamoured with it; but because there is gratification in the ear, beings become enamoured with it.
If there were no danger in the ear, beings would not experience revulsion towards it; but because there is danger in the ear, beings experience revulsion towards it.
If there were no escape from the ear, beings would not escape from it; but because there is an escape from the ear, beings escape from it.

If there were no gratification in the nose, beings would not become enamoured with it; but because there is gratification in the nose, beings become enamoured with it.
If there were no danger in the nose, beings would not experience revulsion towards it; but because there is danger in the nose, beings experience revulsion towards it.
If there were no escape from the nose, beings would not escape from it; but because there is an escape from the nose, beings escape from it.

If there were no gratification in the tongue, beings would not become enamoured with it; but because there is gratification in the tongue, beings become enamoured with it.
If there were no danger in the tongue, beings would not experience revulsion towards it; but because there is danger in the tongue, beings experience revulsion towards it.
If there were no escape from the tongue, beings would not escape from it; but because there is an escape from the tongue, beings escape from it.

If there were no gratification in the body, beings would not become enamoured with it; but because there is gratification in the body, beings become enamoured with it.
If there were no danger in the body, beings would not experience revulsion towards it; but because there is danger in the body, beings experience revulsion towards it.
If there were no escape from the body, beings would not escape from it; but because there is an escape from the body, beings escape from it.

If there were no gratification in the mind, beings would not become enamoured with it; but because there is gratification in the mind, beings become enamoured with it.
If there were no danger in the mind, beings would not experience revulsion towards it; but because there is danger in the mind, beings experience revulsion towards it.
If there were no escape from the mind, beings would not escape from it; but because there is an escape from the mind, beings escape from it.

2"So long, bhikkhus, as beings have not directly known as they really are the gratification as gratification, the danger as danger, and the escape as escape in the case of these six internal sense bases, they have not escaped from this world with its devas, Māra, and Brahma, from this generation with its ascetics and brahmins, its devas and humans; they have not become detached from it, released from it, nor do they dwell with a mind rid of barriers.

But when beings have directly known all this as it really is, sn.iv.12 then they have escaped from this world with its devas, Māra, and Brahma, from this generation with its ascetics and brahmins, devas and humans; they have become detached from it, released from it, and they dwell with a mind rid of barriers."

1"No cedaṁ, bhikkhave, cakkhussa assādo abhavissa, nayidaṁ sattā cakkhusmiṁ sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi cakkhussa assādo tasmā sattā cakkhusmiṁ sārajjanti. No cedaṁ, bhikkhave, cakkhussa ādīnavo abhavissa, nayidaṁ sattā cakkhusmiṁ nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi cakkhussa ādīnavo tasmā sattā cakkhusmiṁ nibbindanti. No cedaṁ, bhikkhave, cakkhussa nissaraṇaṁ abhavissa, nayidaṁ sattā cakkhusmā nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi cakkhussa nissaraṇaṁ tasmā sattā cakkhusmā nissaranti.

No cedaṁ, bhikkhave, sotassa assādo abhavissa …

no cedaṁ, bhikkhave, ghānassa assādo abhavissa …

no cedaṁ, bhikkhave, jivhāya assādo abhavissa, nayidaṁ sattā jivhāya sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi jivhāya assādo, tasmā sattā jivhāya sārajjanti. No cedaṁ, bhikkhave, jivhāya ādīnavo abhavissa, nayidaṁ sattā jivhāya nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi jivhāya ādīnavo, tasmā sattā jivhāya nibbindanti. No cedaṁ, bhikkhave, jivhāya nissaraṇaṁ abhavissa, nayidaṁ sattā jivhāya nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi jivhāya nissaraṇaṁ, tasmā sattā jivhāya nissaranti.

No cedaṁ, bhikkhave, kāyassa assādo abhavissa …

no cedaṁ, bhikkhave, manassa assādo abhavissa, nayidaṁ sattā manasmiṁ sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi manassa assādo, tasmā sattā manasmiṁ sārajjanti. No cedaṁ, bhikkhave, manassa ādīnavo abhavissa, nayidaṁ sattā manasmiṁ nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi manassa ādīnavo, tasmā sattā manasmiṁ nibbindanti. No cedaṁ, bhikkhave, manassa nissaraṇaṁ abhavissa, nayidaṁ sattā manasmā nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi manassa nissaraṇaṁ, tasmā sattā manasmā nissaranti.

2Yāvakīvañca, 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.

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 vihārantī"ti.

Pañcamaṁ.