[301] **Five elements of escape (nissāraṇīyā dhātuyo):**
1. Here, friends, when a bhikkhu attends to sensual pleasures (kāmā), his mind (citta) does not leap forward toward sensual pleasures, does not gain confidence, does not become settled, is not released; but when he attends to renunciation (nekkhamma), his mind leaps forward toward renunciation, gains confidence, becomes settled, is released. That mind of his has gone well, is well developed, has well emerged, is well released, detached from sensual pleasures; and as for those taints (āsava), distressful and feverish, that arise with sensual pleasures as condition — he is freed from them; he does not experience that feeling (vedanā). This is declared to be the escape from sensual pleasures.
2. Furthermore, friends, when a bhikkhu attends to ill will (byāpāda), his mind does not leap forward toward ill will, does not gain confidence, does not become settled, is not released; but when he attends to non-ill will, his mind leaps forward toward non-ill will, gains confidence, becomes settled, is released. That mind of his has gone well, is well developed, has well emerged, is well released, detached from ill will; and as for those taints, distressful and feverish, that arise with ill will as condition — he is freed from them; he does not experience that feeling. This is declared to be the escape from ill will.
3. Furthermore, friends, when a bhikkhu attends to harming (vihesā), his mind does not leap forward toward harming, does not gain confidence, does not become settled, is not released; but when he attends to non-harming, his mind leaps forward toward non-harming, gains confidence, becomes settled, is released. That mind of his has gone well, is well developed, has well emerged, is well released, detached from harming; and as for those taints, distressful and feverish, that arise with harming as condition — he is freed from them; he does not experience that feeling. This is declared to be the escape from harming.
4. Furthermore, friends, when a bhikkhu attends to forms (rūpa), his mind does not leap forward toward forms, does not gain confidence, does not become settled, is not released; but when he attends to the formless, his mind leaps forward toward the formless, gains confidence, becomes settled, is released. That mind of his has gone well, is well developed, has well emerged, is well released, detached from forms; and as for those taints, distressful and feverish, that arise with form as condition — he is freed from them; he does not experience that feeling. This is declared to be the escape from forms.
5. Furthermore, friends, when a bhikkhu attends to personal identity (sakkāya), his mind does not leap forward toward personal identity, does not gain confidence, does not become settled, is not released; but when he attends to the cessation (nirodha) of personal identity, his mind leaps forward toward the cessation of personal identity, gains confidence, becomes settled, is released. That mind of his has gone well, is well developed, has well emerged, is well released, detached from personal identity; and as for those taints, distressful and feverish, that arise with personal identity as condition — he is freed from them; he does not experience that feeling. This is declared to be the escape from personal identity.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.