1.1“Pañcimā, bhikkhave, nissāraṇīyā dhātuyo.“Mendicants, there are these five elements of escape.1.2Katamā pañca?What five?

1.3Idha, bhikkhave, bhikkhuno kāmaṁ manasikaroto kāmesu cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.Take a case where a mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided.1.4Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided.1.5Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ kāmehi;Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.1.6ye ca kāmapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati.They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.1.7Idamakkhātaṁ kāmānaṁ nissaraṇaṁ.This is how the escape from sensual pleasures is explained.

2.1Puna caparaṁ, bhikkhave, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.Take another case where a mendicant focuses on ill will, but their mind does not leap forth …2.2Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.But when they focus on good will, their mind leaps forth …2.3Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ byāpādena;Their mind is in a good state … well detached from ill will.2.4ye ca byāpādapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati.They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.2.5Idamakkhātaṁ byāpādassa nissaraṇaṁ.This is how the escape from ill will is explained.

3.1Puna caparaṁ, bhikkhave, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.Take another case where a mendicant focuses on harming, but their mind does not leap forth …3.2Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.But when they focus on compassion, their mind leaps forth …3.3Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ vihesāya;Their mind is in a good state … well detached from harming.3.4ye ca vihesāpaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati.They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.3.5Idamakkhātaṁ vihesāya nissaraṇaṁ.This is how the escape from harming is explained.

4.1PTS 3.246Puna caparaṁ, bhikkhave, bhikkhuno rūpaṁ manasikaroto rūpe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.Take another case where a mendicant focuses on form, but their mind does not leap forth …4.2Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.But when they focus on the formless, their mind leaps forth …4.3Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ rūpehi;Their mind is in a good state … well detached from forms.4.4ye ca rūpapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati.They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.4.5Idamakkhātaṁ rūpānaṁ nissaraṇaṁ.This is how the escape from forms is explained.

5.1Puna caparaṁ, bhikkhave, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided.5.2Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.But when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided.5.3Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ sakkāyena;Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.5.4ye ca sakkāyapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati.They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.5.5Idamakkhātaṁ sakkāyassa nissaraṇaṁ.This is how the escape from substantial reality is explained.

6.1Tassa kāmanandīpi nānuseti, byāpādanandīpi nānuseti, vihesānandīpi nānuseti, rūpanandīpi nānuseti, sakkāyanandīpi nānuseti so kāmanandiyāpi ananusayā, byāpādanandiyāpi ananusayā, vihesānandiyāpi ananusayā, rūpanandiyāpi ananusayā, sakkāyanandiyāpi ananusayā.Delight in sensual pleasures, ill will, harming, form, and substantial reality don’t linger within them.6.2Ayaṁ vuccati, bhikkhave, bhikkhu niranusayo, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassa.That’s why they’re called a mendicant who is without underlying tendencies, who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.6.3Imā kho, bhikkhave, pañca nissāraṇīyā dhātuyo”ti.These are the five elements of escape.”

6.4Dasamaṁ.

6.5Brāhmaṇavaggo pañcamo.

7.0Tassuddānaṁ

7.1PTS 3.247Soṇo doṇo saṅgāravo,7.2Kāraṇapālī ca piṅgiyānī;7.3Supinā ca vassā vācā,7.4Kulaṁ nissāraṇīyena cāti.

7.5Catuttho paṇṇāsako samatto.