Dighanikaya 33.321

33.321

Nissaraṇiyāti nissaṭā visaññuttā. Dhātuyoti attasuññasabhāvā. Kāme manasikarototi kāme manasikarontassa, asubhajjhānato vuṭṭhāya agadaṃ gahetvā visaṃ vīmaṃsanto viya vīmaṃsanatthaṃ kāmābhimukhaṃ cittaṃ pesentassāti attho. Na pakkhandatīti na pavisati. Na pasīdatīti pasādaṃ nāpajjati. Na santiṭṭhatīti na patiṭṭhati. Na vimuccatīti nādhimuccati. Yathā pana kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati na sampasāriyati; evaṃ patilīyati na pasāriyati. Nekkhammaṃ kho panāti idha nekkhammaṃ nāma dasasu asubhesu paṭhamajjhānaṃ, tadassa manasikaroto cittaṃ pakkhandati. Tassa taṃ cittanti tassa taṃ asubhajjhānacittaṃ. Sugatanti gocare gatattā suṭṭhu gataṃ. Subhāvitanti ahānabhāgiyattā suṭṭhu bhāvitaṃ. Suvuṭṭhitanti kāmato suṭṭhu vuṭṭhitaṃ. Suvimuttanti kāmehi suṭṭhu vimuttaṃ. Kāmapaccayā āsavā nāma kāmahetukā cattāro āsavā. Vighātāti dukkhā. Pariḷāhāti kāmarāgapariḷāhā. Na so taṃ vedanaṃ vedetīti so taṃ kāmavedanaṃ vighātapariḷāhavedanañca na vedayati. Idamakkhātaṃ kāmānaṃ nissaraṇanti idaṃ asubhajjhānaṃ kāmehi nissaṭattā kāmānaṃ nissaraṇanti akkhātaṃ. Yo pana taṃ jhānaṃ pādakaṃ katvā saṅkhāre sammasanto tatiyaṃ maggaṃ patvā anāgāmiphalena nibbānaṃ disvā puna kāmā nāma natthīti jānāti, tassa cittaṃ accantanissaraṇameva. Sesapadesupi eseva nayo.

"Leading to escape" (nissaraṇiyā): escaped, disconnected. "Elements" (dhātuyo): states void of a self. "When paying attention to sensual pleasures" (kāme manasikaroto): for one paying attention to sensual pleasures; the meaning is: for one who, having emerged from the absorption on foulness, directs the mind toward sensual pleasures in order to test them, like one testing poison having taken an antidote. "Does not enter" (na pakkhandati): does not go into. "Does not become clear" (na pasīdati): does not attain confidence. "Does not stand firm" (na santiṭṭhati): does not become established. "Does not become resolute" (na vimuccati): does not become determined upon it. But just as a hen's feather or a tendon strip thrown into a fire shrinks, curls, rolls up, and does not expand; even so it shrinks and does not extend. "Renunciation, however" (nekkhammaṃ kho pana): here, renunciation is the first absorption on the ten foul objects; when he pays attention to that, his mind enters it. "His mind" (tassa taṃ cittaṃ): his mind of the absorption on foulness. "Well gone" (sugataṃ): well gone because it has gone into its proper resort. "Well developed" (subhāvitaṃ): well developed because it belongs to non-decline. "Well emerged" (suvuṭṭhitaṃ): well emerged from sensual pleasures. "Well liberated" (suvimuttaṃ): well liberated from sensual pleasures. "Taints caused by sensual pleasures" (kāmapaccayā āsavā): the four taints rooted in sensual pleasures. "Distresses" (vighātā): suffering. "Torments" (pariḷāhā): the torments of sensual lust. "He does not feel that feeling" (na so taṃ vedanaṃ vedeti): he does not feel that feeling of sensual pleasure or the feeling of distress and torment. "This is declared to be the escape from sensual pleasures" (idamakkhātaṃ kāmānaṃ nissaraṇaṃ): this absorption on foulness is declared to be the escape from sensual pleasures because it has escaped from sensual pleasures. But one who makes that absorption the basis, comprehends conditioned phenomena, attains the third path, and having seen Nibbāna through the fruit of non-returning knows that there are no longer any sensual pleasures—for him, the mind is the absolute escape indeed. The same method applies in the remaining phrases as well.