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

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

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

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

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

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

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

No cedaṁ, bhikkhave, saddānaṁ …

gandhānaṁ …

rasānaṁ …

phoṭṭhabbānaṁ …

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

2Yāvakīvañca, 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 vihārantī"ti.

Chaṭṭhaṁ.