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संयुत्त निकाय २२।२६
Saṁyutta Nikāya 22.26
The Related Suttas Collection 22.26
३। भारवग्ग
3. Bhāravagga
3. The Burden
अस्सादसुत्त
Assādasutta
Gratification
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
“पुब्बेव मे, भिक्खवे, सम्बोधा अनभिसम्बुद्धस्स बोधिसत्तस्सेव सतो एतदहोसि: ‘को नु खो रूपस्स अस्सादो, को आदीनवो, किं निस्सरणं? को वेदनाय अस्सादो, को आदीनवो, किं निस्सरणं? को सञ्ञाय अस्सादो, को आदीनवो, किं निस्सरणं? को सङ्खारानं अस्सादो, को आदीनवो, किं निस्सरणं? को विञ्ञाणस्स अस्सादो, को आदीनवो, किं निस्सरणन्ऽति?
“Pubbeva1 me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva2 sato etadahosi: ‘ko nu kho rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko saṅkhārānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan’ti?
“Bhikkhus, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the gratification, the drawback, and the escape when it comes to form … feeling … perception … choices … and consciousness?’
तस्स मय्हं, भिक्खवे, एतदहोसि: ‘यं खो रूपं पटिच्च उप्पज्जति सुखं सोमनस्सं, अयं रूपस्स अस्सादो। यं रूपं अनिच्चं दुक्खं विपरिणामधम्मं, अयं रूपस्स आदीनवो। यो रूपस्मिं छन्दरागविनयो छन्दरागप्पहानं, इदं रूपस्स निस्सरणं। यं वेदनं पटिच्च उप्पज्जति सुखं सोमनस्सं, अयं वेदनाय अस्सादो। यं वेदना अनिच्चा दुक्खा विपरिणामधम्मा, अयं वेदनाय आदीनवो। यो वेदनाय छन्दरागविनयो छन्दरागप्पहानं, इदं वेदनाय निस्सरणं। यं सञ्ञं पटिच्च उप्पज्जति …पे… यं सङ्खारे पटिच्च उप्पज्जति सुखं सोमनस्सं, अयं सङ्खारानं अस्सादो। यं सङ्खारा अनिच्चा दुक्खा विपरिणामधम्मा, अयं सङ्खारानं आदीनवो। यो सङ्खारेसु छन्दरागविनयो छन्दरागप्पहानं, इदं सङ्खारानं निस्सरणं। यं विञ्ञाणं पटिच्च उप्पज्जति सुखं सोमनस्सं, अयं विञ्ञाणस्स अस्सादो। यं विञ्ञाणं अनिच्चं दुक्खं विपरिणामधम्मं, अयं विञ्ञाणस्स आदीनवो। यो विञ्ञाणस्मिं छन्दरागविनयो छन्दरागप्पहानं, इदं विञ्ञाणस्स निस्सरणंऽ।
Tassa mayhaṁ, bhikkhave, etadahosi: ‘yaṁ kho rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpassa assādo. Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpassa ādīnavo. Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpassa nissaraṇaṁ. Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo. Yaṁ3 vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ. Yaṁ saññaṁ paṭicca uppajjati …pe… yaṁ saṅkhāre paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ saṅkhārānaṁ assādo. Yaṁ4 saṅkhārā aniccā dukkhā vipariṇāmadhammā, ayaṁ saṅkhārānaṁ ādīnavo. Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṁ, idaṁ saṅkhārānaṁ nissaraṇaṁ. Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇassa assādo. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇassa ādīnavo. Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇassa nissaraṇaṁ’.
Then it occurred to me: ‘The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for form: this is its escape. The pleasure and happiness that arise from feeling … perception … choices … consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape.’
यावकीवञ्चाहं, भिक्खवे, इमेसं पञ्चन्नं उपादानक्खन्धानं एवं अस्सादञ्च अस्सादतो आदीनवञ्च आदीनवतो निस्सरणञ्च निस्सरणतो यथाभूतं नाब्भञ्ञासिं, नेव तावाहं, भिक्खवे, ‘सदेवके लोके समारके सब्रह्मके सस्समणब्राह्मणिया पजाय सदेवमनुस्साय अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धोऽति पच्चञ्ञासिं।
Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti5 paccaññāsiṁ.
As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
यतो च ख्वाहं, भिक्खवे, इमेसं पञ्चन्नं उपादानक्खन्धानं एवं अस्सादञ्च अस्सादतो आदीनवञ्च आदीनवतो निस्सरणञ्च निस्सरणतो यथाभूतं अब्भञ्ञासिं; अथाहं, भिक्खवे, सदेवके लोके समारके सब्रह्मके सस्समणब्राह्मणिया पजाय सदेवमनुस्साय अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धोति पच्चञ्ञासिं।
Yato ca khvāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ; athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.
But when I did truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
ञाणञ्च पन मे दस्सनं उदपादि: ‘अकुप्पा मे विमुत्ति; अयमन्तिमा जाति; नत्थि दानि पुनब्भवोऽ”ति।
Ñāṇañca pana me dassanaṁ udapādi: ‘akuppā me vimutti; ayamantimā jāti; natthi dāni punabbhavo’”ti.
Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”
पञ्चमं।
Pañcamaṁ.
The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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