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Samyutta Nikaya:
IV. Salayatana Vagga
35: Salayatana Samyutta
2. Yamaka Vagga

The Book of the
Kindred Sayings
35: Kindred Sayings the Sixfold Sphere of Sense
2. The Second Chapter on the Pairs

Sutta 14

Dutiya Sambodha Suttam

By Enlightenment (ii)

Translated by F. L. Woodward
Edited by Mrs. Rhys Davids

Copyright The Pali Text Society
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Creative Commons Licence
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[1]Thus have I heard:

The Exalted One was once staying near Savatthi, at Jeta Grove, in Anathapindika's, Park.

Then the Exalted One addressed the brethren, saying:

"Brethren."

"Lord," responded those brethren to the Exalted One.

The Exalted One said:

"Before my enlightenment, brethren, while I was yet unenlightened and a Bodhisat, I had this thought:

'Now what is the satisfaction,
what is the misery of objects?

What is the way of escape from objects?

'Now what is the satisfaction,
what is the misery of the sounds?

What is the way of escape from sounds?

'Now what is the satisfaction,
what is the misery of scents?

What is the way of escape from scents?

'Now what is the satisfaction,
what is the misery of savours?

What is the way of escape from savours?

'Now what is the satisfaction,
what is the misery of things tactile?

What is the way of escape from things tactile?

'Now what is the satisfaction,
what is the misery of mind-states?

What is the way of escape from mind-states?'

 


 

Then, brethren, I thought thus:

'That ease,
that pleasure
that arises owing to objects, -
that is the satisfaction of objects.

That impermanence,
that ill,
that instability
which is objects, -
that is the misery of objects.

That restraint of desire and lust,
that renouncing of desire and lust
which are in objects, -
that is the way of escape from objects.

That ease,
that pleasure
that arises owing to sounds, -
that is the satisfaction of sounds.

That impermanence,
that ill,
that instability
which is sounds, -
that is the misery of sounds.

That restraint of desire and lust,
that renouncing of desire and lust
which are in sounds, -
that is the way of escape from sounds.

That ease,
that pleasure
that arises owing to scents, -
that is the satisfaction of scents.

That impermanence,
that ill,
that instability
which is scents, -
that is the misery of scents.

That restraint of desire and lust,
that renouncing of desire and lust
which are in scents, -
that is the way of escape from scents.

That ease,
that pleasure
that arises owing to the savours, -
that is the satisfaction of savours.

That impermanence,
that ill,
that instability
which is savours, -
that is the misery of savours.

That restraint of desire and lust,
that renouncing of desire and lust
which are in savours, -
that is the way of escape from savours.

That ease,
that pleasure
that arises owing to things tangible, -
that is the satisfaction of things tangible.

That impermanence,
that ill,
that instability
which is things tangible, -
that is the misery of things tangible.

That restraint of desire and lust,
that renouncing of desire and lust
which are in things tangible, -
that is the way of escape from things tangible.

That ease,
that pleasure
that arises owing to mind-states, -
that is the satisfaction of mind-states.

That impermanence,
that ill,
that instability
which is mind-states, -
that is the misery of mind-states.

That restraint of desire and lust,
that renouncing of desire and lust
which are in mind-states, -
that is the way of escape from mind-states.'

Now so long, brethren, as I did not thoroughly understand,
as they really are,
the satisfaction of this sixfold external sphere of sense as such,
the misery of it as such,
the way of escape from it as such, -
so long, brethren, was I doubtful
whether I was enlightened
with that supreme enlightenment,
unsurpassed in the world
with its devas,
its Maras,
its Brahmas,
among the host of recluses and brahmins
and of devas and men.

But as soon, brethren, as I did thoroughly understand,
as they really are,
the satisfaction of this sixfold external sphere of sense as such,
the misery of it as such,
the way of escape from it as such, -
no longer, brethren, was I doubtful
whether I was enlightened
with that supreme enlightenment,
unsurpassed in the world
with its devas,
its Maras,
its Brahmas,
among the host of recluses and brahmins
and of devas and men.

Then indeed the knowledge arose in me
and insight arose in me:

'Sure is my release.

This is my last birth.

There is no more rebirth for me now.'


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