sutta » sn » sn22 » Saṁyutta Nikāya 22.99

Gaddulabaddhasutta

A Leash

Sāvatthinidānaṁ.
At Sāvatthī.

“Anamataggoyaṁ, bhikkhave, saṁsāro.
“Mendicants, transmigration has no known beginning.

Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.
No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

Hoti so, bhikkhave, samayo yaṁ mahāsamuddo ussussati visussati na bhavati;
There comes a time when the ocean dries up and evaporates and is no more.

na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

Hoti so, bhikkhave, samayo yaṁ sineru pabbatarājā ḍayhati vinassati na bhavati;
There comes a time when Sineru the king of mountains is burned up and destroyed, and is no more.

na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

Hoti so, bhikkhave, samayo yaṁ mahāpathavī ḍayhati vinassati na bhavati;
There comes a time when the great earth is burned up and destroyed, and is no more.

na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho tameva khīlaṁ vā thambhaṁ vā anuparidhāvati anuparivattati;
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.

evameva kho, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī …pe…
In the same way, take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen true persons, and are neither skilled nor trained in their teaching.

sappurisadhamme avinīto rūpaṁ attato samanupassati …pe…
They regard form …

vedanaṁ attato samanupassati …
feeling …

saññaṁ attato samanupassati …
perception …

saṅkhāre attato samanupassati …
choices …

viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

So rūpaññeva anuparidhāvati anuparivattati, vedanaññeva …pe… saññaññeva … saṅkhāreyeva … viññāṇaññeva anuparidhāvati anuparivattati.
They just keep running and circling around form, feeling, perception, choices, and 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.
Doing so, they’re not freed from form, feeling, perception, choices, and consciousness. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.

‘Na parimuccati dukkhasmā’ti vadāmi.
They’re not freed from suffering, I say.

Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī …pe… sappurisadhamme suvinīto,
A learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.

na rūpaṁ attato samanupassati …pe…
They don’t regard form …

na vedanaṁ …
feeling …

na saññaṁ …
perception …

na saṅkhāre …
choices …

na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.
or consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

So rūpaṁ nānuparidhāvati nānuparivattati, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ nānuparidhāvati nānuparivattati.
They don’t keep running and circling around form, feeling, perception, choices, and 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.
By not doing so, they’re freed from form, feeling, perception, choices, and consciousness. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.

‘Parimuccati dukkhasmā’ti vadāmī”ti.
They’re freed from suffering, I say.”

Sattamaṁ.