Beings are infatuated with the world because of the gratification found in it, become disenchanted with it because of the drawback, and escape from it because there is an escape.
“No cedaṁ, bhikkhave, loke assādo abhavissa, nayidaṁ sattā loke sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi loke assādo, tasmā sattā loke sārajjanti.
“Bhikkhus, if there were no |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in the world, beings would not be |infatuated::enamoured, attracted [sārajjati]| with it. But because there is gratification in the world, beings become infatuated with it.
No cedaṁ, bhikkhave, loke ādīnavo abhavissa, nayidaṁ sattā loke nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi loke ādīnavo, tasmā sattā loke nibbindanti.
Bhikkhus, if there were no |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in the world, beings would not become |disenchanted with::disillusioned with [nibbindati]| it. But because there is drawback in the world, beings become disenchanted with it.
No cedaṁ, bhikkhave, loke nissaraṇaṁ abhavissa, nayidaṁ sattā lokamhā nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi loke nissaraṇaṁ, tasmā sattā lokamhā nissaranti.
Bhikkhus, if there were no |escape::way out, remedy [nissaraṇa]| from the world, beings would not escape from it. But because there is an escape from the world, beings escape from it.
Yāvakīvañca, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsuṁ, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā vihariṁsu.
So long, bhikkhus, as beings have not |experientially understood::directly known, realized [abbhaññāsi]|, |as they truly are::as they have come to be, in reality [yathābhūta]|, the gratification as gratification, the drawback as drawback, and the escape as escape with regard to the world, they have not escaped from this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, among this generation with its ascetics and brahmins, its kings and commoners; nor are they |disentangled from::disengaged from, detached from, unfettered from [visaṃyutta]| it, nor fully released from it, nor do they dwell with a |mind rid of barriers::unrestricted mind, boundless mind [vimariyādikata + cetasā]|.
Yato ca kho, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsuṁ, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā viharantī”ti.
But, bhikkhus, when beings have experientially understood, as they truly are, the gratification as gratification, the drawback as drawback, and the escape as escape with regard to the world, then they have escaped from this world with its deities, Māras, Brahmas, among this generation with its ascetics and brahmins, its kings and commoners; they are disentangled from it, fully released from it, and they dwell with a mind rid of barriers.”
“Bhikkhus, if there were no |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in the world, beings would not be |infatuated::enamoured, attracted [sārajjati]| with it. But because there is gratification in the world, beings become infatuated with it.
Bhikkhus, if there were no |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in the world, beings would not become |disenchanted with::disillusioned with [nibbindati]| it. But because there is drawback in the world, beings become disenchanted with it.
Bhikkhus, if there were no |escape::way out, remedy [nissaraṇa]| from the world, beings would not escape from it. But because there is an escape from the world, beings escape from it.
So long, bhikkhus, as beings have not |experientially understood::directly known, realized [abbhaññāsi]|, |as they truly are::as they have come to be, in reality [yathābhūta]|, the gratification as gratification, the drawback as drawback, and the escape as escape with regard to the world, they have not escaped from this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, among this generation with its ascetics and brahmins, its kings and commoners; nor are they |disentangled from::disengaged from, detached from, unfettered from [visaṃyutta]| it, nor fully released from it, nor do they dwell with a |mind rid of barriers::unrestricted mind, boundless mind [vimariyādikata + cetasā]|.
But, bhikkhus, when beings have experientially understood, as they truly are, the gratification as gratification, the drawback as drawback, and the escape as escape with regard to the world, then they have escaped from this world with its deities, Māras, Brahmas, among this generation with its ascetics and brahmins, its kings and commoners; they are disentangled from it, fully released from it, and they dwell with a mind rid of barriers.”
“No cedaṁ, bhikkhave, loke assādo abhavissa, nayidaṁ sattā loke sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi loke assādo, tasmā sattā loke sārajjanti.
No cedaṁ, bhikkhave, loke ādīnavo abhavissa, nayidaṁ sattā loke nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi loke ādīnavo, tasmā sattā loke nibbindanti.
No cedaṁ, bhikkhave, loke nissaraṇaṁ abhavissa, nayidaṁ sattā lokamhā nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi loke nissaraṇaṁ, tasmā sattā lokamhā nissaranti.
Yāvakīvañca, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsuṁ, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā vihariṁsu.
Yato ca kho, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsuṁ, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā viharantī”ti.