This is a Sanskrit & English translation of https://suttacentral.net/sa14/lzh/sct
सम्युक्तागमः १४ — आस्वादसूक्तम्
saṃyuktāgamaḥ 14 — āsvādasūktam
The Connected Discourses 14 - 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— “अहं, भिक्षवः, पूर्वं रूपस्यास्वादपर्येषणामचारिषम्। यन्मया रूपस्यास्वादोऽनुबुद्धः, सोऽपि प्रज्ञया यथाभूतं दृष्टः। एवं वेदनायाः संज्ञायाः संस्काराणां विज्ञानस्यास्वादपर्येषणामचारिषम्। यन्मया विज्ञानस्यास्वादोऽनुबुद्धः, सोऽपि प्रज्ञया यथाभूतं दृष्टः।
atha bhagavān bhikṣūn āmantrayām āsa— “ahaṃ, bhikṣavaḥ, pūrvaṃ rūpasyāsvādaparyeṣaṇām acāriṣam. yan mayā rūpasyāsvādo ’nubuddhaḥ, so ’pi prajñayā yathābhūtaṃ dṛṣṭaḥ. evaṃ vedanāyāḥ saṃjñāyāḥ saṃskārāṇāṃ vijñānasyāsvādaparyeṣaṇām acāriṣam. yan mayā vijñānasyāsvādo ’nubuddhaḥ, so ’pi prajñayā yathābhūtaṃ dṛṣṭaḥ.
Then the Bhagavān addressed the bhikṣus (monks), saying: “Bhikṣus, in the past, I undertook the search for the gratification (āsvāda) of form (rūpa). Whatever gratification of form was understood by me, that was seen as it truly is with wisdom (prajñā). Similarly, I undertook the search for the gratification of feeling (vedanā), perception (saṃjñā), mental formations (saṃskārāḥ), and consciousness (vijñāna). Whatever gratification of consciousness was understood by me, that was seen as it truly is with wisdom.
अहं, भिक्षवः, रूपस्यादीनवपर्येषणामचारिषम्। यन्मया रूपस्यादीनवोऽनुबुद्धः, सोऽपि प्रज्ञया यथाभूतं दृष्टः। एवं वेदनायाः संज्ञायाः संस्काराणां विज्ञानस्यादीनवपर्येषणामचारिषम्। यन्मया विज्ञानस्यादीनवोऽनुबुद्धः, सोऽपि प्रज्ञया यथाभूतं दृष्टः।
ahaṃ, bhikṣavaḥ, rūpasyādīnavaparyeṣaṇām acāriṣam. yan mayā rūpasyādīnavo ’nubuddhaḥ, so ’pi prajñayā yathābhūtaṃ dṛṣṭaḥ. evaṃ vedanāyāḥ saṃjñāyāḥ saṃskārāṇāṃ vijñānasyādīnavaparyeṣaṇām acāriṣam. yan mayā vijñānasyādīnavo ’nubuddhaḥ, so ’pi prajñayā yathābhūtaṃ dṛṣṭaḥ.
Bhikṣus, I undertook the search for the drawback (ādīnava) of form. Whatever drawback of form was understood by me, that was seen as it truly is with wisdom. Similarly, I undertook the search for the drawback of feeling, perception, mental formations, and consciousness. Whatever drawback of consciousness was understood by me, that was seen as it truly is with wisdom.
अहं, भिक्षवः, रूपस्य निःसरणपर्येषणामचारिषम्। यन्मया रूपस्य निःसरणमनुबुद्धम्, तदपि प्रज्ञया यथाभूतं दृष्टम्। एवं वेदनायाः संज्ञायाः संस्काराणां विज्ञानस्य निःसरणपर्येषणामचारिषम्। यन्मया विज्ञानस्य निःसरणमनुबुद्धम्, तदपि प्रज्ञया यथाभूतं दृष्टम्।
ahaṃ, bhikṣavaḥ, rūpasya niḥsaraṇaparyeṣaṇām acāriṣam. yan mayā rūpasya niḥsaraṇam anubuddham, tad api prajñayā yathābhūtaṃ dṛṣṭam. evaṃ vedanāyāḥ saṃjñāyāḥ saṃskārāṇāṃ vijñānasya niḥsaraṇaparyeṣaṇām acāriṣam. yan mayā vijñānasya niḥsaraṇam anubuddham, tad api prajñayā yathābhūtaṃ dṛṣṭam.
Bhikṣus, I undertook the search for the escape (niḥsaraṇa) from form. Whatever escape from form was understood by me, that was seen as it truly is with wisdom. Similarly, I undertook the search for the escape from feeling, perception, mental formations, and consciousness. Whatever escape from consciousness was understood by me, that was seen as it truly is with wisdom.
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 sadevumānuṣāyām anuttarāṃ samyaksaṃbodhim abhisaṃbuddho ’smīti pratyajñāsiṣam.
As long as, bhikṣus, I had not directly known as it truly is the gratification as gratification, the drawback as drawback, and the escape as escape regarding these five aggregates of clinging (upādānaskandha), for so long, bhikṣus, I did not claim to be awakened to the unsurpassed, perfect enlightenment in this world with its devas, its Māra, and its Brahmā, this population 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 sadevumānuṣāyām anuttarāṃ samyaksaṃbodhim abhisaṃbuddho ’smīti pratyajñāsiṣam.”
But when, bhikṣus, I had directly known as it truly is the gratification as gratification, the drawback as drawback, and the escape as escape regarding these five aggregates of clinging, then, bhikṣus, I claimed to be awakened to the unsurpassed, perfect enlightenment in this world with its devas, its Māra, and its Brahmā, this population 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.