At Sāvatthi.
“Bhikkhus, if there were no |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in |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]|, beings would not become |infatuated::enamoured, attracted [sārajjati]| to form. If there were no |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in form, beings would become |disillusioned with::disenchanted with [nibbindati]| form. But because there is a drawback in form, beings become disillusioned with form. If there were no |escape::way out, remedy [nissaraṇa]| from form, beings would not |escape from::depart from, become free from [nissarati]| form. But because there is an escape from form, beings become free from form.
”Bhikkhus, if there were no gratification in |felt experience::pleasant, neutral or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, beings would not become infatuated with felt experience. If there were no drawback in felt experience, beings would become disillusioned with felt experience. But because there is a drawback in felt experience, beings become disillusioned with felt experience. If there were no escape from felt experience, beings would not escape from felt experience. But because there is an escape from felt experience, beings become free from felt experience.
Bhikkhus, if there were no gratification in |perception::interpretation and recognition of oneself, of things. It can involve concepts, labels, and judgments; third of the five aggregates [sañña]|, beings would not become infatuated with perception. If there were no drawback in perception, beings would become disillusioned with perception. But because there is a drawback in perception, beings become disillusioned with perception. If there were no escape from perception, beings would not escape from perception. But because there is an escape from perception, beings become free from perception.
Bhikkhus, if there were no gratification in |volitional formations::intentions, choices, decisions, karmic activity; fourth of the five aggregates [saṅkhāra]|, beings would not become infatuated with volitional formations. If there were no drawback in volitional formations, beings would become disillusioned with volitional formations. But because there is a drawback in volitional formations, beings become disillusioned with volitional formations. If there were no escape from volitional formations, beings would not escape from volitional formations. But because there is an escape from volitional formations, beings become free from volitional formations.
Bhikkhus, if there were no gratification in |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]|, beings would not become infatuated with consciousness. If there were no drawback in consciousness, beings would become disillusioned with consciousness. But because there is a drawback in consciousness, beings become disillusioned with consciousness. If there were no escape from consciousness, beings would not escape from consciousness. But because there is an escape from consciousness, beings become free from consciousness.
Bhikkhus, as long as beings have |not directly known::have not experientially understood [nābbhaññāsi]|, as they truly are, the gratification as gratification, the drawback as drawback, and the escape as escape in regard to these |five aggregates that are subject to being held onto as a self::pile of matter and mind that are held onto as a self, physical and mental conglomerations that are clung to [pañca + upādānakkhandha]|, they do not, bhikkhus, dwell freed, |disentangled::disengaged, unfettered [visaṁyutta]|, and with minds released beyond limitations, in the world its deities, |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 beings have directly known, as they truly are, the gratification as gratification, the drawback as drawback, and the escape as escape in regard to these five aggregates that are subject to being held onto as a self, then, bhikkhus, beings dwell freed, disentangled, and with minds released beyond limitations, in the world its deities, Māras, Brahmās, its ascetics and brahmins, kings and commoners.”