Saṁyutta Nikāya 56.42 5.

Papātasutta

Papātavagga Papātasutta Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.

At one time the Blessed One was dwelling at Rajagaha on the Vulture Peak mountain.

Atha kho bhagavā bhikkhū āmantesi: “āyāma, bhikkhave, yena paṭibhānakūṭo tenupasaṅkamissāma divāvihārāyā”ti.

Then the Blessed One addressed the disciples: Come let us go to the Paṭibhānakūṭa for the day's abiding.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

Yes, venerable sir, those disciples replied to the Blessed One.

Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ yena paṭibhānakūṭo tenupasaṅkami.

Then the Blessed One, together with a large number of disciples, went to the Paṭibhānakūṭa.

Addasā kho aññataro bhikkhu paṭibhānakūṭe mahantaṁ papātaṁ.

There, a certain disciple saw a great chasm at the Paṭibhānakūṭa.

Disvāna bhagavantaṁ etadavoca: “mahā vatāyaṁ, bhante, papāto subhayānako, bhante, papāto.

Having seen it, he said to the Blessed One: This, venerable sir, is a great chasm, a very frightening chasm, venerable sir.

Atthi nu kho, bhante, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti?

Is there, venerable sir, another chasm greater and more frightening than this one?

“Atthi kho, bhikkhu, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti.

There is another chasm greater and more frightening than this one.

“Katamo pana, bhante, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti?

What, venerable sir, is another chasm greater and more frightening than this one?

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, te jātisaṁvattanikesu saṅkhāresu abhiramanti, jarāsaṁvattanikesu saṅkhāresu abhiramanti, maraṇasaṁvattanikesu saṅkhāresu abhiramanti, sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu abhiramanti. Te jātisaṁvattanikesu saṅkhāresu abhiratā jarāsaṁvattanikesu saṅkhāresu abhiratā maraṇasaṁvattanikesu saṅkhāresu abhiratā sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu abhiratā jātisaṁvattanikepi saṅkhāre abhisaṅkharonti, jarāsaṁvattanikepi saṅkhāre abhisaṅkharonti, maraṇasaṁvattanikepi saṅkhāre abhisaṅkharonti, sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre abhisaṅkharonti.

Whatever ascetics or brahmins do not know as it really is: This is suffering, do not know as it really is: This is the origin of suffering, do not know as it really is: This is the cessation of suffering, do not know as it really is: This is the path leading to the cessation of suffering, they delight in formations leading to birth, they delight in formations leading to aging, they delight in formations leading to death, they delight in formations leading to sorrow, lamentation, pain, displeasure, and despair.

Delighting in formations leading to birth, aging, death, sorrow, lamentation, pain, displeasure, and despair, they generate mental formations leading to birth, aging, death, sorrow, lamentation, pain, displeasure, and despair.

Te jātisaṁvattanikepi saṅkhāre abhisaṅkharitvā jarāsaṁvattanikepi saṅkhāre abhisaṅkharitvā maraṇasaṁvattanikepi saṅkhāre abhisaṅkharitvā sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre abhisaṅkharitvā jātipapātampi papatanti, jarāpapātampi papatanti, maraṇapapātampi papatanti, sokaparidevadukkhadomanassupāyāsapapātampi papatanti.

Having generated mental formations leading to birth, aging, death, sorrow, lamentation, pain, displeasure, and despair, they fall into the chasm of birth, the chasm of aging, the chasm of death, the chasm of sorrow, lamentation, pain, displeasure, and despair.

Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.

They are not freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair.

‘Na parimuccanti dukkhasmā’ti vadāmi.

I say they are not freed from suffering.

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe…

And whatever ascetics or brahmins know as it really is: This is suffering, ...

‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te jātisaṁvattanikesu saṅkhāresu nābhiramanti, jarāsaṁvattanikesu saṅkhāresu nābhiramanti, maraṇasaṁvattanikesu saṅkhāresu nābhiramanti, sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu nābhiramanti.

This is the path leading to the cessation of suffering, they do not delight in mental formations leading to birth, aging, death, sorrow, lamentation, pain, displeasure, and despair.

Te jātisaṁvattanikesu saṅkhāresu anabhiratā, jarāsaṁvattanikesu saṅkhāresu anabhiratā, maraṇasaṁvattanikesu saṅkhāresu anabhiratā, sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu anabhiratā, jātisaṁvattanikepi saṅkhāre nābhisaṅkharonti, jarāsaṁvattanikepi saṅkhāre nābhisaṅkharonti, maraṇasaṁvattanikepi saṅkhāre nābhisaṅkharonti, sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre nābhisaṅkharonti.

Not delighting in mental formations leading to birth, aging, death, sorrow, lamentation, pain, displeasure, and despair, they do not generate mental formations leading to birth, aging, death, sorrow, lamentation, pain, displeasure, and despair.

Te jātisaṁvattanikepi saṅkhāre anabhisaṅkharitvā, jarāsaṁvattanikepi saṅkhāre anabhisaṅkharitvā, maraṇasaṁvattanikepi saṅkhāre anabhisaṅkharitvā, sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre anabhisaṅkharitvā, jātipapātampi nappapatanti, jarāpapātampi nappapatanti, maraṇapapātampi nappapatanti, sokaparidevadukkhadomanassupāyāsapapātampi nappapatanti.

Not generating mental formations leading to birth, aging, death, sorrow, lamentation, pain, displeasure, and despair, they do not fall into the chasm of birth, the chasm of aging, the chasm of death, the chasm of sorrow, lamentation, pain, displeasure, and despair.

Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.

They are freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair.

‘Parimuccanti dukkhasmā’ti vadāmi.

I say they are freed from suffering.

Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe…

Therefore an effort should be made to know: This is suffering, ...

‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Dutiyaṁ.

This is the path leading to the cessation of suffering.