200(10)Escape
"Bhikkhus,there are these five elements of escape.
Nissaraniyā dhatuyo.Mp glosses nissaraniya with visamyutta,"detached,disconnected,"and dhatuyo with attasuinasabhava,"a nature empty of self."
What five?.
(1)"Here,when a bhikkhu is attending to sensual pleasures,Mp:"Having emerged from jhana on an unattractive object,he sends his mind in the direction of sensual pleasures for the purpose of investigating them,just as one might take an antidote for the purpose of investigating a poison."Mp-t:“Such a bhikkhu does not attend to sensual pleasures in the sense [that he is overcome]by the defilement.Rather,he investigates:My mind is now fixed in renunciation.Why do sensual thoughts arise?'"
his mind does not launch out upon them,and become placid,settled,and focused on them.Though all three editions here read vimuccati,Mp glosses the word with adhimuccati.The latter makes better sense to me. The manuscript traditions,as well as printed editions,show irregular variations between these two readings throughout the Nikāyas.
But when he is attending to renunciation,his mind launches out upon it and becomes placid,settled,and focused on it.
His mind is well departed,
I read with Ce and Be sugatam,as against Ee sukatam.The former has the support of Mp,which glosses"well departed because it has gone into the object"(gocare gatattā sutthu gatam).I believe, however,that the sense of sugatam is that the mind has gone away from the defilement,which ties up better with the notion of escape (nissarana).well developed,well emerged,well liberated,and well detached from sensual pleasures.And he is freed from those taints,distressful and feverish,that arise with sensual pleasures as condition.He does not feel that kind of feeling.
Na so tam vedanam vediyati.Mp:"He does not feel that sensual feeling or that distressful and feverish feeling."This is declared to be the escape from sensual pleasures.
(2)"Again,when a bhikkhu is attending to ill will,his mind
does not launch out upon it,and become placid,settled,and
focused on it.
But when he is attending to good will,his mind
launches out upon it and becomes placid,settled,and focused
on it.
His mind is well departed,well developed,well emerged,
well liberated,and well detached from ill will.
And he is freed
from those taints,distressful and feverish,that arise with ill
will as condition.He does not feel that kind of feeling.
This is
declared to be the escape from ill will.
(3)"Again,when a bhikkhuis attending to harming,his mind
does not launch out upon it aind become placid,settled,and
focused on it.
But when he is attending to non-harming,his
mind launches out upon it and becomes placid,settled,and focused on it.
His mind is well departed,well developed,well emerged,well liberated,and well detached from harming.
And he is freed from those taints,distressful and feverish,that arise with harming as condition.He does not feel that kind of feeling.
This is declared to be the escape from harming.[246]
(4)"Again,when a bhikkhu is attending to form,his mind does not launch out upon it and become placid,settled,and focused on it.
But when he is attending to the formless;his mind launches out upon it and becomes placid,settled,andfocused on it.
His mind is well departed,well developed,well emerged,well liberated,and well detached from form.
And heis freed from those taints,distressful and feverish,that arise with form as condition.He does not feel that kind of feeling.
This is declared to be the escape from form.
(5)"Again,when a bhikkhu is attending to personal existence,his mind does not launch out upon it and become placid,settled,and focused on it.
But when he is attending to the cessation of personal existence,his mind launches out upon it andbecomes placid,settled,and focused on it.
His mind is well
departed,well developed,well emerged,well liberated,and
well detached from personal existence.
And he is freed from
those taints,distressful and feverish,that arise with personal
existence as condition.He does not feel that feeling.
This is
declared to be the escape from personal existence.
"Delight in sensual pleasures does not lie within him;delight
in ill will does not lie within him;delight in harming does not lie within him;delight in form does not lie within him;delight in personal existence does not lie within him.Because he is without the underlying tendencies toward delight in sensual pleasures,delight in ill will,delight in harming,delight in form,and delight in personal existence,
he is called a bhikkhu devoid of underlying tendencies.He has cut off craving,stripped off the fetter,and by completely breaking through conceit,he has made an end of suffering.
These,bhikkhus,are the five elements
of escape."[247]