10.
The Discourse on Sending Away
200.
"There are these five elements involving escape, monks.
What five?
Here, monks, when a monk attends to sensual pleasure, his mind does not spring forward towards sensual pleasures, does not become clear, does not become settled, does not become liberated.
But when he attends to renunciation, his mind springs forward towards renunciation, becomes clear, becomes settled, becomes liberated.
That mind of his is well gone, well developed, well emerged, well liberated, well unbound from sensual pleasures;
and whatever mental corruptions, vexations, and fevers arise conditioned by sensual pleasures, he is freed from them; he does not feel that feeling.
This is declared to be the escape from sensual pleasures.
"Furthermore, monks, when a monk attends to anger, his mind does not spring forward towards anger, does not become clear, does not become settled, does not become liberated. But when he attends to non-anger, his mind springs forward towards non-anger, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, well unbound from anger; and whatever mental corruptions, vexations, and fevers arise conditioned by anger, he is freed from them; he does not feel that feeling. This is declared to be the escape from anger.
"Furthermore, monks, when a monk attends to harming, his mind does not spring forward towards harming, does not become clear, does not become settled, does not become liberated. But when he attends to non-harming, his mind springs forward towards non-harming, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, well unbound from harming; and whatever mental corruptions, vexations, and fevers arise conditioned by harming, he is freed from them; he does not feel that feeling. This is declared to be the escape from harming.
"Furthermore, monks, when a monk attends to material form, his mind does not spring forward towards material form, does not become clear, does not become settled, does not become liberated. But when he attends to the immaterial, his mind springs forward towards the immaterial, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, well unbound from material forms; and whatever mental corruptions, vexations, and fevers arise conditioned by material form, he is freed from them; he does not feel that feeling. This is declared to be the escape from material forms.
"Furthermore, monks, when a monk attends to identity, his mind does not spring forward towards identity, does not become clear, does not become settled, does not become liberated. But when he attends to the cessation of identity, his mind springs forward towards the cessation of identity, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, well unbound from identity; and whatever mental corruptions, vexations, and fevers arise conditioned by identity, he is freed from them; he does not feel that feeling. This is declared to be the escape from identity.
"For him, delight in sensual pleasure does not underlie, delight in anger does not underlie, delight in harming does not underlie, delight in material form does not underlie, delight in identity does not underlie; through the non-underlying of delight in sensual pleasure, through the non-underlying of delight in anger, through the non-underlying of delight in harming, through the non-underlying of delight in material form, through the non-underlying of delight in identity. This is called, monks, a monk without underlying tendency, who has cut off craving, turned back the mental fetters, through the complete full realisation of conceit has made an end of suffering. These, monks, are the five elements involving escape." The tenth.