[200] Bhikkhus, there are these five elements (dhātu) that make for escape. What five?
Here, bhikkhus, when a bhikkhu attends to sensual pleasures, his mind (citta) does not leap forward toward sensual pleasures, does not become confident, does not become steady, is not released; but when he attends to renunciation, his mind leaps forward toward renunciation, becomes confident, becomes steady, is released. That mind of his has gone well, is well developed, has well emerged, is well liberated, is well detached from sensual pleasures; and whatever taints (āsava), vexatious and feverish, arise with sensual pleasures as condition — he is freed from them; he does not feel that feeling (vedanā). This is declared to be the escape from sensual pleasures.
Furthermore, bhikkhus, when a bhikkhu attends to ill will, his mind does not leap forward toward ill will, does not become confident, does not become steady, is not released; but when he attends to non-ill will, his mind leaps forward toward non-ill will, becomes confident, becomes steady, is released. That mind of his has gone well, is well developed, has well emerged, is well liberated, is well detached from ill will; and whatever taints, vexatious and feverish, arise with ill will as condition — he is freed from them; he does not feel that feeling. This is declared to be the escape from ill will.
Furthermore, bhikkhus, when a bhikkhu attends to harming, his mind does not leap forward toward harming, does not become confident, does not become steady, is not released; but when he attends to non-harming, his mind leaps forward toward non-harming, becomes confident, becomes steady, is released. That mind of his has gone well, is well developed, has well emerged, is well liberated, is well detached from harming; and whatever taints, vexatious and feverish, arise with harming as condition — he is freed from them; he does not feel that feeling. This is declared to be the escape from harming.
Furthermore, bhikkhus, when a bhikkhu attends to forms, his mind does not leap forward toward forms, does not become confident, does not become steady, is not released; but when he attends to the formless, his mind leaps forward toward the formless, becomes confident, becomes steady, is released. That mind of his has gone well, is well developed, has well emerged, is well liberated, is well detached from forms; and whatever taints, vexatious and feverish, arise with forms as condition — he is freed from them; he does not feel that feeling. This is declared to be the escape from forms.
Furthermore, bhikkhus, when a bhikkhu attends to identity (sakkāya), his mind does not leap forward toward identity, does not become confident, does not become steady, is not released; but when he attends to the cessation of identity, his mind leaps forward toward the cessation of identity, becomes confident, becomes steady, is released. That mind of his has gone well, is well developed, has well emerged, is well liberated, is well detached from identity; and whatever taints, vexatious and feverish, arise with identity as condition — he is freed from them; he does not feel that feeling. This is declared to be the escape from identity.
In him delight in sensual pleasures does not lie latent, delight in ill will does not lie latent, delight in harming does not lie latent, delight in forms does not lie latent, delight in identity does not lie latent. Since delight in sensual pleasures does not lie latent in him, since delight in ill will does not lie latent, since delight in harming does not lie latent, since delight in forms does not lie latent, since delight in identity does not lie latent — this bhikkhu, bhikkhus, is called one without attachment (nirālaya): he has cut off craving (taṇhā), rolled back the fetter, and by the right breaking through of conceit he has made an end of suffering (dukkha). These, bhikkhus, are the five elements that make for escape.
The Brāhmaṇa Chapter, the fifth.
The Fourth Set of Fifty is finished.
Its summary:
Soṇa, Doṇa, Saṅgārava, Kāraṇapālī and Piṅgiyānī,
Dreams, the Rains, Speech, the Family, and that on Escape.
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The Fifth Set of Fifty
The Kimbila Chapter, the first
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.