Saṁyutta Nikāya 22.5 1.

Samādhisutta

Nakulapituvagga Samādhisutta Evaṁ me sutaṁ— …pe… sāvatthiyaṁ … tatra kho …pe…

Develop concentration, disciples; a disciple who is concentrated knows things as they really are.

etadavoca: “samādhiṁ, bhikkhave, bhāvetha; samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. Kiñca yathābhūtaṁ pajānāti?

What does he know as it really is? The arising and passing away of form, feeling, perception, formations, and consciousness.

Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṁ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca. Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya samudayo, ko saṅkhārānaṁ samudayo, ko viññāṇassa samudayo?

And what is the arising of form, feeling, perception, formations, and consciousness?

Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.

Here a disciple takes pleasure in, welcomes, and remains holding to.

Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati?

And what does he take pleasure in, welcome, and remain holding to?

Rūpaṁ abhinandati abhivadati ajjhosāya tiṭṭhati.

He takes pleasure in, welcomes, and remains holding to form.

Tassa rūpaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.

From taking pleasure in, welcoming, and remaining holding to form, pleasure arises.

Yā rūpe nandī tadupādānaṁ.

The pleasure in form is clinging.

Tassupādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.

With clinging as condition, there is becoming; with becoming as condition, there is birth; with birth as condition, arise aging and death, sorrow, lamentation, pain, displeasure, and despair.

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Thus arises this entire mass of suffering.

Vedanaṁ abhinandati …pe…

He takes pleasure in feeling…

saññaṁ abhinandati …

He takes pleasure in perception…

saṅkhāre abhinandati …

He takes pleasure in formations…

viññāṇaṁ abhinandati abhivadati ajjhosāya tiṭṭhati.

He takes pleasure in consciousness, welcomes, and remains holding to.

Tassa viññāṇaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.

From taking pleasure in, welcoming, and remaining holding to consciousness, pleasure arises.

Yā viññāṇe nandī tadupādānaṁ.

The pleasure in consciousness is clinging.

Tassupādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

With clinging as condition, there is becoming; with becoming as condition, there is birth; with birth as condition...

Ayaṁ, bhikkhave, rūpassa samudayo; ayaṁ vedanāya samudayo; ayaṁ saññāya samudayo; ayaṁ saṅkhārānaṁ samudayo; ayaṁ viññāṇassa samudayo.

Thus arises this entire mass of suffering.

This is the arising of form, feeling, perception, formations, and consciousness.

Ko ca, bhikkhave, rūpassa atthaṅgamo, ko vedanāya … ko saññāya … ko saṅkhārānaṁ … ko viññāṇassa atthaṅgamo?

And what is the passing away of form, feeling, perception, formations, and consciousness?

Idha, bhikkhave, nābhinandati nābhivadati nājjhosāya tiṭṭhati.

Here one does not take pleasure in, welcome, or remain holding to.

Kiñca nābhinandati nābhivadati nājjhosāya tiṭṭhati?

And what does one not take pleasure in, welcome, or remain holding to?

Rūpaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.

One does not take pleasure in, welcome, or remain holding to form.

Tassa rūpaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā rūpe nandī sā nirujjhati.

For one not taking pleasure in, not welcoming, and not remaining holding to form, the pleasure in form ceases.

Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

With the cessation of pleasure, there is the cessation of clinging; with the cessation of clinging, there is the cessation of becoming...

Vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.

thus ceases this entire mass of suffering.

Tassa vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāya nandī sā nirujjhati.

One does not take pleasure in feeling… One does not take pleasure in perception…

Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe…

One does not take pleasure in formations, does not welcome, and does not remain holding to.

evametassa kevalassa dukkhakkhandhassa nirodho hoti. Saññaṁ nābhinandati …pe… saṅkhāre nābhinandati nābhivadati nājjhosāya tiṭṭhati.

For one not taking pleasure in, not welcoming, and not remaining holding to formations, the pleasure in formations ceases.

Tassa saṅkhāre anabhinandato anabhivadato anajjhosāya tiṭṭhato yā saṅkhāresu nandī sā nirujjhati.

With the cessation of pleasure, there is the cessation of clinging; with the cessation of clinging, there is the cessation of becoming...

Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe…

thus ceases this entire mass of suffering.

evametassa kevalassa dukkhakkhandhassa nirodho hoti. Viññāṇaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.

One does not take pleasure in consciousness, does not welcome, and does not remain holding to.

Tassa viññāṇaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā viññāṇe nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho …pe…

For one not taking pleasure in, not welcoming, and not remaining holding to consciousness, the pleasure in consciousness ceases.

evametassa kevalassa dukkhakkhandhassa nirodho hoti.

With the cessation of pleasure, there is the cessation of clinging...

Ayaṁ, bhikkhave, rūpassa atthaṅgamo, ayaṁ vedanāya atthaṅgamo, ayaṁ saññāya atthaṅgamo, ayaṁ saṅkhārānaṁ atthaṅgamo, ayaṁ viññāṇassa atthaṅgamo”ti. Pañcamaṁ.

thus ceases this entire mass of suffering.

This is the passing away of form, feeling, perception, formations, and consciousness.