This is a Sanskrit & English translation of https://suttacentral.net/sa13/lzh/sct
सम्युक्तागमः १३ — आस्वादसूक्तम्
saṃyuktāgamaḥ 13 — āsvādasūktam
The Connected Discourses 13 - Gratification
एवं मया श्रुतम्। एकस्मिन् समये भगवान् श्रावस्त्यां विहरति स्म, जेतवनेऽनाथपिण्डदस्यारामे।
evaṃ mayā śrutam. ekasmin samaye bhagavān śrāvastyāṃ viharati sma, jetavane ’nāthapiṇḍadasyārāme.
Thus have I heard. Once the Bhagavān (Buddha) was dwelling in the city of Śrāvastī, at Jetavana, the grove of Anāthapiṇḍada.
अथ भगवान् भिक्षूनामन्त्रयामास— “सचेद्, भिक्षवः, सत्त्वा रूपस्यास्वादं नाभ्यज्ञास्यन्, न तर्हि रूपे सारज्येरन्। यस्मात्तु खलु, भिक्षवः, सत्त्वा रूपस्यास्वादमास्वादयन्ति, तस्माद्रूपे सारज्यन्ते। एवं सचेत्सत्त्वा वेदनायाः संज्ञायाः संस्काराणां विज्ञानस्यास्वादं नाभ्यज्ञास्यन्, न तर्हि विज्ञाने सारज्येरन्। यस्मात्तु खलु सत्त्वा विज्ञानस्यास्वादमास्वादयन्ति, तस्माद्विज्ञाने सारज्यन्ते।
atha bhagavān bhikṣūn āmantrayām āsa— “saced, bhikṣavaḥ, sattvā rūpasyāsvādaṃ nābhyajñāsyan, na tarhi rūpe sārajyeran. yasmāt tu khalu, bhikṣavaḥ, sattvā rūpasyāsvādam āsvādayanti, tasmād rūpe sārajyante. evaṃ sacet sattvā vedanāyāḥ saṃjñāyāḥ saṃskārāṇāṃ vijñānasyāsvādaṃ nābhyajñāsyan, na tarhi vijñāne sārajyeran. yasmāt tu khalu sattvā vijñānasyāsvādam āsvādayanti, tasmād vijñāne sārajyante.
Then the Bhagavān addressed the bhikṣus (monks): “If, bhikṣus, beings did not understand the gratification (āsvāda) of form (rūpa), they would not become attached to form. But because, bhikṣus, beings experience the gratification of form, they become attached to form. Similarly, if beings did not understand the gratification of feeling (vedanā), perception (saṃjñā), volitional formations (saṃskārā), and consciousness (vijñāna), they would not become attached to consciousness. But because beings experience the gratification of consciousness, they become attached to consciousness.
सचेद्, भिक्षवः, रूपस्य सत्त्वानामादीनवो नाभविष्यत्, न तर्हि सत्त्वा रूपे निर्विद्येरन्। यस्मात्तु खलु, भिक्षवः, रूपस्य सत्त्वानामादीनवोऽस्ति, तस्मात्सत्त्वा रूपे निर्विद्यन्ते। एवं वेदनायाः संज्ञायाः संस्काराणां विज्ञानस्यादीनवो नाभविष्यत्, न तर्हि सत्त्वा विज्ञाने निर्विद्येरन्। यस्मात्तु खलु विज्ञानस्यादीनवोऽस्ति, तस्मात्सत्त्वा विज्ञाने निर्विद्यन्ते।
saced, bhikṣavaḥ, rūpasya sattvānām ādīnavo nābhaviṣyat, na tarhi sattvā rūpe nirvidyeran. yasmāt tu khalu, bhikṣavaḥ, rūpasya sattvānām ādīnavo 'sti, tasmāt sattvā rūpe nirvidyante. evaṃ vedanāyāḥ saṃjñāyāḥ saṃskārāṇāṃ vijñānasyādīnavo nābhaviṣyat, na tarhi sattvā vijñāne nirvidyeran. yasmāt tu khalu vijñānasyādīnavo 'sti, tasmāt sattvā vijñāne nirvidyante.
If, bhikṣus, there were no danger (ādīnava) in form for beings, they would not become disenchanted with form. But because, bhikṣus, there is a danger in form for beings, they become disenchanted with form. Similarly, if there were no danger in feeling, perception, volitional formations, and consciousness, beings would not become disenchanted with consciousness. But because there is a danger in consciousness, beings become disenchanted with consciousness.
सचेद्, भिक्षवः, रूपस्य सत्त्वानां निःसरणं नाभविष्यत्, न तर्हि सत्त्वा रूपात् निःसरिष्यन्ति। यस्मात्तु खलु, भिक्षवः, रूपस्य सत्त्वानां निःसरणं विद्यते, तस्मात्सत्त्वा रूपात् निःसरन्ति। एवं वेदनायाः संज्ञायाः संस्काराणां विज्ञानस्य निःसरणं नाभविष्यत्, न तर्हि सत्त्वा विज्ञानात् निःसरिष्यन्ति। यस्मात्तु खलु विज्ञानस्य निःसरणं विद्यते, तस्मात्सत्त्वा विज्ञानात् निःसरन्ति।
saced, bhikṣavaḥ, rūpasya sattvānāṃ niḥsaraṇaṃ nābhaviṣyat, na tarhi sattvā rūpāt niḥsariṣyanti. yasmāt tu khalu, bhikṣavaḥ, rūpasya sattvānāṃ niḥsaraṇaṃ vidyate, tasmāt sattvā rūpāt niḥsaranti. evaṃ vedanāyāḥ saṃjñāyāḥ saṃskārāṇāṃ vijñānasya niḥsaraṇaṃ nābhaviṣyat, na tarhi sattvā vijñānāt niḥsariṣyanti. yasmāt tu khalu vijñānasya niḥsaraṇaṃ vidyate, tasmāt sattvā vijñānāt niḥsaranti.
If, bhikṣus, there were no escape (niḥsaraṇa) from form for beings, they would not escape from form. But because, bhikṣus, there is an escape from form for beings, they escape from form. Similarly, if there were no escape from feeling, perception, volitional formations, and consciousness, beings would not escape from consciousness. But because there is an escape from consciousness, beings escape from consciousness.
यावद्, भिक्षवः, अहमेषां पञ्चानामुपादानस्कन्धानां आस्वादं चास्वादतो, आदीनवं चादीनवतो, निःसरणं च निःसरणतो यथाभूतं नाभ्यज्ञासिषम्, नैव तावदहं, भिक्षवः, सदेवके लोके समारके सब्रह्मके सश्रमणब्राह्मणिकायां प्रजायां सदेवमानुषायामनुत्तरां सम्यक्संबोधिमभिसंबुद्धोऽस्मीति प्रत्यज्ञासिषम्।
yāvad, bhikṣavaḥ, aham eṣāṃ pañcānām upādānaskandhānāṃ āsvādaṃ cāsvādato, ādīnavaṃ cādīnavato, niḥsaraṇaṃ ca niḥsaraṇato yathābhūtaṃ nābhyajñāsiṣam, naiva tāvad ahaṃ, bhikṣavaḥ, sadevake loke samārake sabrahmake saśramaṇabrāhmaṇikāyāṃ prajāyāṃ sadevamānuṣāyām anuttarāṃ samyaksaṃbodhim abhisaṃbuddho 'smīti pratyajñāsiṣam.
So long, bhikṣus, as I did not directly know, as they really are (yathābhūtaṃ), the gratification (āsvāda) as gratification, the danger (ādīnava) as danger, and the escape (niḥsaraṇa) as escape in the case of these five aggregates of clinging (pañca upādānaskandhāḥ), for so long, bhikṣus, I did not claim to have awakened to the unexcelled, perfect enlightenment (anuttarā samyaksaṃbodhi) in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, with its gods and humans.
यदा तु खलु, भिक्षवः, अहमेषां पञ्चानामुपादानस्कन्धानां आस्वादं चास्वादतो, आदीनवं चादीनवतो, निःसरणं च निःसरणतो यथाभूतं अभ्यज्ञासिषम्, अथाहं, भिक्षवः, सदेवके लोके समारके सब्रह्मके सश्रमणब्राह्मणिकायां प्रजायां सदेवमानुषायामनुत्तरां सम्यक्संबोधिमभिसंबुद्धोऽस्मीति प्रत्यज्ञासिषम्।”
yadā tu khalu, bhikṣavaḥ, aham eṣāṃ pañcānām upādānaskandhānāṃ āsvādaṃ cāsvādato, ādīnavaṃ cādīnavato, niḥsaraṇaṃ ca niḥsaraṇato yathābhūtaṃ abhyajñāsiṣam, athāhaṃ, bhikṣavaḥ, sadevake loke samārake sabrahmake saśramaṇabrāhmaṇikāyāṃ prajāyāṃ sadevamānuṣāyām anuttarāṃ samyaksaṃbodhim abhisaṃbuddho 'smīti pratyajñāsiṣam.”
But when, bhikṣus, I directly knew, as they really are (yathābhūtaṃ), the gratification (āsvāda) as gratification, the danger (ādīnava) as danger, and the escape (niḥsaraṇa) as escape in the case of these five aggregates of clinging (pañca upādānaskandhāḥ), then, bhikṣus, I claimed to have awakened to the unexcelled, perfect enlightenment (anuttarā samyaksaṃbodhi) in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, with its gods and humans.”
इदमवोचद्भगवान्। आत्तमनसस्ते भिक्षवो भगवतो भाषितमभ्यनन्दन्।
idam avocad bhagavān. āttamanasas te bhikṣavo bhagavato bhāṣitam abhyanandan.
The Bhagavān said this. Those bhikṣus, with delighted minds, rejoiced in the Bhagavān's speech.