Saṃyukta Āgama, Volume 1 (14)

Thus have I heard. At one time, the Buddha was dwelling at Shravasti in the Jeta Grove, Anathapindika's Park. At that time, the Bhagavan addressed the bhikkhus: "In the past, I had seeking and striving regarding the gratification in form. If I had followed that realization regarding the gratification in form, then through wisdom I would have seen the gratification in form as it really is. Similarly, regarding the gratification in feeling, perception, volitional formations, and consciousness, I had seeking and striving. If I had followed that realization regarding the gratification in feeling, perception, volitional formations, and consciousness, then through wisdom I would have seen the gratification in consciousness as it really is.

"Bhikkhus, I had seeking and striving regarding the danger in form. If I had followed that realization regarding the danger in form, then through wisdom I would have seen the danger in form as it really is. Similarly, regarding the danger in feeling, perception, volitional formations, and consciousness, I had seeking and striving. If I had followed that realization regarding the danger in consciousness, then through wisdom I would have seen the danger in consciousness as it really is.

"Bhikkhus, I had seeking and striving regarding the escape from form. If I had followed that realization regarding form, then through wisdom I would have seen the escape from form as it really is. Similarly, regarding the escape from feeling, perception, volitional formations, and consciousness, I had seeking and striving. If I had followed that realization regarding the escape from feeling, perception, volitional formations, and consciousness, then through wisdom I would have seen the escape from feeling, perception, volitional formations, and consciousness as it really is.

"Bhikkhus, because I did not truly know the gratification as gratification, the danger as danger, and the escape as escape regarding the five aggregates subject to clinging, I did not become disenchanted, freed, or liberated among the assemblies of devas, Māra, Brahmā, recluses, brahmins, devas, and humans. I dwelt permanently in delusion and was unable to realize for myself the unsurpassed perfect enlightenment.

"Bhikkhus, because I truly knew the gratification as gratification, the danger as danger, and the escape as escape regarding the five aggregates subject to clinging, I became disenchanted, freed, and liberated among the assemblies of devas, Māra, Brahmā, recluses, brahmins, devas, and humans. I do not dwell permanently in delusion and was able to realize for myself the unsurpassed perfect enlightenment." Then the bhikkhus, hearing what the Buddha had said, rejoiced and undertook it respectfully.

Explanation: The Bhagavan addressed the bhikkhus, saying: "In the past, because I relished form, was fond of form, and always had craving and desire for form, I constantly created bodily, verbal, and mental actions for the sake of form without being aware of it, pointlessly undergoing birth and death. If I had been able to generate a mind of realization regarding this matter of relishing and delighting in form, and then inwardly followed that realization, wisdom would have arisen to see the true taste of form as it really is. I would have known that form is entirely suffering, utterly unworthy of relishing, and would have been liberated from the bondage of form, attaining liberation.

"In the past, I also had craving and desire for the gratification in the aggregates of feeling, perception, volitional formations, and consciousness. Therefore, I created bodily, verbal, and mental actions for the sake of feeling, perception, volitional formations, and consciousness, and was bound by them, unable to attain liberation. If I had been able to generate a mind of realization regarding feeling, perception, volitional formations, and consciousness, and followed that realization, wisdom would have arisen to know and see the gratification in feeling, perception, volitional formations, and consciousness as it really is. I would have realized that feeling, perception, volitional formations, and consciousness are all suffering, all non-self, and would have attained liberation.

"The Bhagavan further addressed the bhikkhus: 'In the past, not truly knowing and seeing the various faults and sufferings of form, I always had craving and desire, and created bodily, verbal, and mental actions for form, which has various faults. Bound by these bodily, verbal, and mental actions, I could not attain liberation. If I had realized the various faults of form, a mind of realization would have arisen. Following that realization within, wisdom would have arisen to truly know and see the various faults of form as they really are. Knowing that form is entirely suffering and not worthy of craving, I would have been liberated from the bondage of form, attaining the taste of liberation.

"'In the past, I also did not truly know and see the various faults and sufferings of feeling, perception, volitional formations, and consciousness. I always generated craving and desire for feeling, perception, volitional formations, and consciousness, and created the karmic actions of bodily, verbal, and mental deeds leading to birth and death. Bound by these karmic deeds, I could not attain liberation. If I had realized the various faults of feeling, perception, volitional formations, and consciousness and been able to follow that realization within, wisdom would have arisen to truly know and see the various faults of feeling, perception, volitional formations, and consciousness as they really are. No longer craving feeling, perception, volitional formations, and consciousness, I would have been liberated from the bondage of birth and death imposed by feeling, perception, volitional formations, and consciousness, attaining liberation.'

"The Bhagavan addressed the bhikkhus: 'In the past, not truly knowing that form can be abandoned and renounced, I therefore had craving and desire, created the karmic actions of bodily, verbal, and mental deeds for the sake of form, was bound by these karmic deeds, and could not attain liberation. If I had realized that form should be abandoned and renounced, and inwardly followed that realization, wisdom would have arisen to truly know and see that form should be abandoned and renounced. Without craving form, I would have been liberated from form, no longer bound by it, attaining liberation.

"'In the past, I did not know that feeling, perception, volitional formations, and consciousness should be renounced. I always had craving and desire for them, created the karmic actions of bodily, verbal, and mental deeds for the sake of feeling, perception, volitional formations, and consciousness, was bound by these karmic deeds, and could not attain liberation. If I had been able to realize that feeling, perception, volitional formations, and consciousness should be renounced, and inwardly been able to follow these realizations, wisdom would have arisen to truly know and see that feeling, perception, volitional formations, and consciousness can be abandoned and renounced. No longer clinging to feeling, perception, volitional formations, and consciousness, I would have been liberated from them, liberated from the suffering of birth and death, no longer bound by feeling, perception, volitional formations, and consciousness, and attained liberation.'

"The Bhagavan said: 'In the past, because I did not truly know the gratification, danger, and escape regarding the five aggregates subject to clinging, among the assemblies of devas, humans, Māra, Brahmā, recluses, and brahmins, I could not become liberated, could not free myself from the suffering of birth and death in the six realms. I dwelt permanently in delusion and was unable to realize for myself the unsurpassed perfect enlightenment.

"'Bhikkhus, later, because I realized the gratification, danger, and escape regarding the five aggregates subject to clinging, among the assemblies of devas, humans, Māra, Brahmā, recluses, and brahmins, I became freed, liberated, and disentangled. I no longer dwell permanently in delusion and realized the unsurpassed perfect enlightenment.'

"Applying the Dharma to one's own body and mind, truly knowing the craving and desire within one's own mind, truly knowing what one's mind craves and desires, then contemplating the various faults and shortcomings of these cravings and desires, and generating a mind seeking liberation – one will gradually abandon these cravings and desires. Truly knowing and seeing is extremely difficult. Everyone indulges themselves, everyone is lenient towards themselves, unwilling to oppose their own greedy minds. Therefore, progress in spiritual practice is always lacking, contemplation is never quite thorough, mental habits cannot transform, the mind suffers, and liberation is not attained.