Sāvatthinidānaṁ.
At Sāvatthi.
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“Bhikkhus, even before my awakening, when I was still a |Bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, this thought occurred to me:
‘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?
‘What is the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, what is the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and what is the |escape::way out, remedy [nissaraṇa]| in the case of form?
What is the gratification, what is the drawback, and what is the escape in the case of felt experience?
What is the gratification, what is the drawback, and what is the escape in the case of perception?
What is the gratification, what is the drawback, and what is the escape in the case of intentional constructs?
What is the gratification, what is the drawback, and what is the escape in the case of consciousness?’
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.
Then, bhikkhus, this thought occurred to me: ‘The happiness and |pleasure::a positive state of mind; agreeable feeling born of mental contact, mental happiness [somanassa]| that arise dependent on |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|—this is the gratification in form. The fact that form is |impermanent::unstable, transient, unreliable [anicca]|, |dissatisfactory::uncomfortable, unpleasant [dukkha]|, and |subject to change::of the nature of alteration, decay [vipariṇāmadhamma]|—this is the drawback in form. The removal and abandonment of |desire::intention, wish, impulse, interest [chanda]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| toward form—this is the escape in the case of form.
Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo. Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ.
The happiness and pleasure that arise dependent on |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|—this is the gratification in felt experience. The fact that felt experience is impermanent, dissatisfactory, and subject to change—this is the drawback in felt experience. The removal and abandonment of desire and passion toward felt experience—this is the escape in the case of felt experience.
Yaṁ saññaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ saññāya assādo. Yaṁ saññā aniccā dukkhā vipariṇāmadhammā, ayaṁ saññāya ādīnavo. Yo saññāya chandarāgavinayo chandarāgappahānaṁ, idaṁ saññāya nissaraṇaṁ.
The happiness and pleasure that arise dependent on |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|—this is the gratification in perception. The fact that perception is impermanent, dissatisfactory, and subject to change—this is the drawback in perception. The removal and abandonment of desire and passion toward perception—this is the escape in the case of perception.
Yaṁ saṅkhāre paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ saṅkhārānaṁ assādo. Yaṁ saṅkhārā aniccā dukkhā vipariṇāmadhammā, ayaṁ saṅkhārānaṁ ādīnavo. Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṁ, idaṁ saṅkhārānaṁ nissaraṇaṁ.
The happiness and pleasure that arise dependent on |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]|—this is the gratification in intentional constructs. The fact that intentional constructs are impermanent, dissatisfactory, and subject to change—this is the drawback in intentional constructs. The removal and abandonment of desire and passion toward intentional constructs—this is the escape in the case of intentional constructs.
Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇassa assādo. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇassa ādīnavo. Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇassa nissaraṇaṁ’.
The happiness and pleasure that arise dependent on |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]|—this is the gratification in consciousness. The fact that consciousness is impermanent, dissatisfactory, and subject to change—this is the drawback in consciousness. The removal and abandonment of desire and passion toward consciousness—this is the escape in the case of consciousness.’
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’ti paccaññāsiṁ.
Bhikkhus, as long as I did not |experientially understand::directly knew, realized [abbhaññāsi]|, as they really are, the gratification as gratification, the drawback as drawback, and the escape as escape regarding these five aggregates subject to clinging, I did not claim to have attained the |unsurpassed perfect awakening::highest, supreme, unsurpassed, and complete enlightenment [anuttarasammāsambodhi]| in the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, its ascetics and brahmins, kings and commoners.
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, bhikkhus, when I experientially understood, as they truly are, the gratification as gratification, the drawback as drawback, and the escape as escape regarding these five aggregates subject to clinging, then I declared that I had attained the unsurpassed perfect awakening in the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, in this generation with its ascetics and brahmins, kings and commoners.
Ñāṇañca pana me dassanaṁ udapādi: ‘akuppā me vimutti; ayamantimā jāti; natthi dāni punabbhavo’”ti.
|Insight::understanding, knowing [ñāṇa]| and |vision::realization [dassana]| arose in me: ‘My liberation is unshakeable, this is my final birth, now there is no more |renewed existence::renewal of being, reappearance, rebirth, future life [punabbhava]|.’”