At Sāvatthi.
“Bhikkhus, even before my awakening, when I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, this thought occurred to me:
‘What is the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, what is the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and what is the |escape::way out, remedy [nissaraṇa]| in the case of form?
What is the gratification, what is the drawback, and what is the escape in the case of felt experience?
What is the gratification, what is the drawback, and what is the escape in the case of perception?
What is the gratification, what is the drawback, and what is the escape in the case of volitional formations?
What is the gratification, what is the drawback, and what is the escape in the case of consciousness?’
Then, bhikkhus, this thought occurred to me: ‘The happiness and |pleasure::gladness, joy, positive state of mind [somanassa]| that arise dependent on |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|—this is the gratification in form. The fact that form is |impermanent::unstable, transient, unreliable [anicca]|, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, and subject to change—this is the drawback in form. The removal and abandonment of |desire::intention, wish, impulse, interest [chanda]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| toward form—this is the escape in the case of form.
The happiness and pleasure that arise dependent on |felt experience::pleasant, neutral or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|—this is the gratification in felt experience. The fact that felt experience is impermanent, suffering, and subject to change—this is the drawback in felt experience. The removal and abandonment of desire and passion toward felt experience—this is the escape in the case of felt experience.
The happiness and pleasure that arise dependent on |perception::interpretation and recognition of oneself, of things. It can involve concepts, labels, and judgments; third of the five aggregates [sañña]|—this is the gratification in perception. The fact that perception is impermanent, suffering, and subject to change—this is the drawback in perception. The removal and abandonment of desire and passion toward perception—this is the escape in the case of perception.
The happiness and pleasure that arise dependent on |volitional formations::intentions, choices, decisions, karmic activity; fourth of the five aggregates [saṅkhāra]|—this is the gratification in volitional formations. The fact that volitional formations are impermanent, suffering, and subject to change—this is the drawback in volitional formations. The removal and abandonment of desire and passion toward volitional formations—this is the escape in the case of volitional formations.
The happiness and pleasure that arise dependent on |consciousness::quality of awareness — subjective awareness of experiences and the knowing of objects through the six sense doors [sight, sound, smell, taste, touch, and mind]; fifth of the five aggregates [viññāṇa]|—this is the gratification in consciousness. The fact that consciousness is impermanent, suffering, and subject to change—this is the drawback in consciousness. The removal and abandonment of desire and passion toward consciousness—this is the escape in the case of consciousness.‘
Bhikkhus, as long as I did not fully understand, as they really are, the gratification as gratification, the drawback as drawback, and the escape as escape regarding these five aggregates subject to clinging, I did not claim to have attained the |unsurpassed perfect awakening::highest, supreme, unsurpassed, and complete enlightenment [anuttarasammāsambodhi]| in the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, its ascetics and brahmins, kings and commoners.
But, bhikkhus, when I fully understood, as they truly are, the gratification as gratification, the drawback as drawback, and the escape as escape regarding these five aggregates subject to clinging, then I declared that I had attained the unsurpassed perfect awakening in the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, in this generation with its ascetics and brahmins, kings and commoners.
|Wisdom::insight, knowing [ñāṇa]| and |vision::realization [dassana]| arose in me: ’My liberation is unshakeable, this is my final birth, now there is no more |renewed existence::renewal of being, reappearance, rebirth, future life [punabbhava]|.'”