Saṁyutta Nikāya 22.99 10.

Gaddulabaddhasutta

Pupphavagga Gaddulabaddhasutta Sāvatthinidānaṁ.

Originating in Sāvatthi.

“Anamataggoyaṁ, bhikkhave, saṁsāro.

This samsara is without discoverable beginning.

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.

A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving.

Hoti so, bhikkhave, samayo yaṁ mahāsamuddo ussussati visussati na bhavati; na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.

There comes a time when the great ocean dries up, evaporates, and is no more; but there is no making an end of suffering, I say, for beings roaming and wandering on hindered by ignorance and fettered by craving.

Hoti so, bhikkhave, samayo yaṁ sineru pabbatarājā ḍayhati vinassati na bhavati; na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.

There comes a time when Sineru, the king of mountains, burns up, perishes, and is no more; but there is no making an end of suffering, I say, for beings roaming and wandering on hindered by ignorance and fettered by craving.

Hoti so, bhikkhave, samayo yaṁ mahāpathavī ḍayhati vinassati na bhavati; na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.

There comes a time when the great earth burns up, perishes, and is no more; but there is no making an end of suffering, I say, for beings roaming and wandering on hindered by ignorance and fettered by craving.

Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho tameva khīlaṁ vā thambhaṁ vā anuparidhāvati anuparivattati; evameva kho, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī …pe…

Just as a dog tied by a leash to a strong post or pillar keeps running and revolving around that very post or pillar; so too, the uninstructed worldling...

sappurisadhamme avinīto rūpaṁ attato samanupassati …pe…

regards form as self...

vedanaṁ attato samanupassati …

regards feeling as self...

saññaṁ attato samanupassati …

regards perception as self...

saṅkhāre attato samanupassati …

regards formations as self...

viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.

regards consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness.

So rūpaññeva anuparidhāvati anuparivattati, vedanaññeva …pe… saññaññeva … saṅkhāreyeva … viññāṇaññeva anuparidhāvati anuparivattati.

He keeps running and revolving around form, around feeling, around perception, around formations, around consciousness.

So rūpaṁ anuparidhāvaṁ anuparivattaṁ, vedanaṁ …pe… saññaṁ … saṅkhāre … viññāṇaṁ anuparidhāvaṁ anuparivattaṁ, na parimuccati rūpamhā, na parimuccati vedanāya, na parimuccati saññāya, na parimuccati saṅkhārehi, na parimuccati viññāṇamhā, na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.

Running and revolving around form, around feeling, around perception, around formations, around consciousness, he is not freed from form, not freed from feeling, not freed from perception, not freed from formations, not freed from consciousness, not freed from birth, aging, and death, from sorrow, lamentation, pain, dejection, and despair.

‘Na parimuccati dukkhasmā’ti vadāmi.

He is not freed from suffering, I say.

Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī …pe…

But the instructed noble disciple... does not regard form as self...

sappurisadhamme suvinīto, na rūpaṁ attato samanupassati …pe…

does not regard feeling as self... does not regard perception as self...

na vedanaṁ … na saññaṁ … na saṅkhāre …

does not regard formations as self...

na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.

does not regard consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness.

So rūpaṁ nānuparidhāvati nānuparivattati, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ nānuparidhāvati nānuparivattati.

He does not run and revolve around form, around feeling, around perception, around formations, around consciousness.

So rūpaṁ ananuparidhāvaṁ ananuparivattaṁ, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ ananuparidhāvaṁ ananuparivattaṁ; parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.

Not running and revolving around form, around feeling, around perception, around formations, around consciousness, he is freed from form, freed from feeling, freed from perception, freed from formations, freed from consciousness, freed from birth, aging, and death, from sorrow, lamentation, pain, dejection, and despair.

‘Parimuccati dukkhasmā’ti vadāmī”ti. Sattamaṁ.

He is freed from suffering, I say.