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Linked Discourses 22.99 – Saṁyutta Nikāya 22.99
10. Flowers – 10. Pupphavagga
SN 22.99 A Leash – Gaddulabaddhasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Bhikkhū, transmigration has no known beginning.
“Anamataggoyaṁ, bhikkhave, saṁsāro.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.
There comes a time when the ocean dries up and evaporates and is no more.
Hoti so, bhikkhave, samayo yaṁ mahāsamuddo ussussati visussati na bhavati;
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.
There comes a time when Sineru the king of mountains is burned up and destroyed, and is no more.
Hoti so, bhikkhave, samayo yaṁ sineru pabbatarājā ḍayhati vinassati na bhavati;
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.
There comes a time when the great earth is burned up and destroyed, and is no more.
Hoti so, bhikkhave, samayo yaṁ mahāpathavī ḍayhati vinassati na bhavati;
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.
Suppose a dog on a leash was tethered to a strong post or pillar. It would just keep running and circling around that post or pillar.
Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho tameva khīlaṁ vā thambhaṁ vā anuparidhāvati anuparivattati;
In the same way, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen good persons, and are neither skilled nor trained in their teaching.
evameva kho, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī …pe…
They regard form …
sappurisadhamme avinīto rūpaṁ attato samanupassati …pe…
feeling …
vedanaṁ attato samanupassati …
perception …
saññaṁ attato samanupassati …
saṅkhāra …
saṅkhāre attato samanupassati …
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.
They just keep running and circling around form, feeling, perception, saṅkhāra, and consciousness.
So rūpaññeva anuparidhāvati anuparivattati, vedanaññeva …pe… saññaññeva … saṅkhāreyeva … viññāṇaññeva anuparidhāvati anuparivattati.
Doing so, they’re not freed from form, feeling, perception, saṅkhāra, and consciousness. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
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.
They’re not freed from suffering, I say.
‘Na parimuccati dukkhasmā’ti vadāmi.
An educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons.
Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī …pe… sappurisadhamme suvinīto,
They don’t regard form …
na rūpaṁ attato samanupassati …pe…
feeling …
na vedanaṁ …
perception …
na saññaṁ …
saṅkhāra …
na saṅkhāre …
or consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.
They don’t keep running and circling around form, feeling, perception, saṅkhāra, and consciousness.
So rūpaṁ nānuparidhāvati nānuparivattati, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ nānuparidhāvati nānuparivattati.
By not doing so, they’re freed from form, feeling, perception, saṅkhāra, and consciousness. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
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.
They’re freed from suffering, I say.”
‘Parimuccati dukkhasmā’ti vadāmī”ti.