This is a Sanskrit & English translation of https://suttacentral.net/sa15/lzh/sct
सम्युक्तागमः १५ — अनुशयसूक्तम्
saṃyuktāgamaḥ 15 — anuśayasūktam
The Connected Discourses 15 - Latent Tendencies
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. At one time the Bhagavān (Buddha) was dwelling in Śrāvastī, at Jetavana, the grove of Anāthapiṇḍada.
अथान्यतरो भिक्षुर्येन भगवांस्तेनोपसंक्रामत्। उपसंक्रम्य भगवतः पादौ शिरसा वन्दित्वैकान्तेऽस्थात्। एकान्ते स्थितः स भिक्षुर्भगवन्तमेतदवोचत्— “साधु, भदन्त भगवन्, संक्षेपेण मे धर्मं देशयतु, यमहं भगवतोऽन्तिके धर्मं श्रुत्वा एको व्यपकृष्टोऽप्रमत्तः आतापी प्रहितात्मा विहरेयम्। विहरंश्च यस्यार्थाय कुलपुत्राः केशश्मश्रून्यवतार्य काषायाणि वस्त्राण्याच्छाद्य सम्यगेवागारादनगारिकां प्रव्रजन्ति, तदनुत्तरं ब्रह्मचर्यपर्यवसानं दृष्ट एव धर्मे स्वयमभिज्ञाय साक्षात्कृत्वोपसंपद्य विहरेयम्— ‘क्षीणा मे जातिः, उषितं ब्रह्मचर्यम्, कृतं करणीयम्, नापरमस्माद्भवात् प्रजानामीति’।”
athānyataro bhikṣur yena bhagavāṃs tenopasaṃkrāmat. upasaṃkramya bhagavataḥ pādau śirasā vanditvaikānte 'sthāt. ekānte sthitaḥ sa bhikṣur bhagavantam etad avocat— “sādhu, bhadanta bhagavan, saṃkṣepeṇa me dharmaṃ deśayatu, yam ahaṃ bhagavato 'ntike dharmaṃ śrutvā eko vyapakṛṣṭo 'pramattaḥ ātāpī prahitātmā vihareyam. viharaṃś ca yasyārthāya kulaputrāḥ keśaśmaśrūny avatārya kāṣāyāṇi vastrāṇy ācchādya samyag evāgārād anagārikāṃ pravrajanti, tad anuttaraṃ brahmacaryaparyavasānaṃ dṛṣṭa eva dharme svayam abhijñāya sākṣātkṛtvopasaṃpadya vihareyam— ‘kṣīṇā me jātiḥ, uṣitaṃ brahmacaryam, kṛtaṃ karaṇīyam, nāparam asmād bhavāt prajānāmīti’.”
Then a certain bhikṣu (monk) approached the Bhagavān. Having approached, he bowed his head to the Bhagavān's feet and stood to one side. Standing to one side, that bhikṣu said this to the Bhagavān: “It would be good, venerable sir, if the Bhagavān would teach me the Dharma in brief, so that having heard the Dharma from the Bhagavān, I may dwell alone, secluded, diligent, ardent, and resolute. And dwelling thus, for the sake of which sons of good family rightly go forth from the home life into homelessness—having shaved off their hair and beard and put on the ochre robes—that unsurpassed culmination of the holy life, I may, in this very life, realize it for myself through direct knowledge, attain it, and dwell in it, (knowing): ‘My birth is destroyed, the holy life has been lived, what had to be done has been done, I know there is no more of this state of being.’”
अथ भगवान् तं भिक्षुमेतदवोचत्— “साधु साधु, भिक्षो। साधु खलु त्वमेवं वदसि— ‘संक्षेपेण मे धर्मं देशयतु… नापरमस्माद्भवात् प्रजानामीति’?”
atha bhagavān taṃ bhikṣum etad avocat— “sādhu sādhu, bhikṣo. sādhu khalu tvam evaṃ vadasi— ‘saṃkṣepeṇa me dharmaṃ deśayatu… nāparam asmād bhavāt prajānāmīti’?”
Then the Bhagavān said this to that bhikṣu: “Good, good, bhikṣu! It is good that you say this: ‘Teach me the Dharma in brief… I know there is no more of this state of being’?”
भिक्षुरुवाच— “एवम्, भदन्त।”
bhikṣur uvāca— “evam, bhadanta.”
The bhikṣu said: “Yes, venerable sir.”
भगवानुवाच— “तेन हि, भिक्षो, शृणु, साधु च सुष्ठु च मनसिकुरु, भाषिष्ये। यत् खलु, भिक्षो, अनुशेते तद् अनुमीयते; यद् अनुमीयते तेन सङ्ख्यां गच्छति। यन् नानुशेते न तद् अनुमीयते; यन् नानुमीयते न तेन सङ्ख्यां गच्छतीति।”
bhagavān uvāca— “tena hi, bhikṣo, śṛṇu, sādhu ca suṣṭhu ca manasikuru, bhāṣiṣye. yat khalu, bhikṣo, anuśete tad anumīyate; yad anumīyate tena saṅkhyāṃ gacchati. yan nānuśete na tad anumīyate; yan nānumīyate na tena saṅkhyāṃ gacchatīti.”
The Bhagavān said: “Then listen, bhikṣu, and pay close and careful attention, I will speak. That which one has a latent tendency (anuśete) towards, one tends to judge/infer (anumīyate) on account of it; that which one judges/infers on account of, one gets defined (samākhyāṃ gacchati) by it. That which one does not have a latent tendency towards, one does not judge/infer on account of it; that which one does not judge/infer on account of, one does not get defined by it.”
भिक्षुरुवाच— “अज्ञासिषम्, भगवन्। अज्ञासिषम्, सुगत।”
bhikṣur uvāca— “ajñāsiṣam, bhagavan. ajñāsiṣam, sugata.”
The bhikṣu said: “I have understood, Bhagavān! I have understood, Sugata (Well-farer)!”
भगवानुवाच— “कथं पुनस्त्वं, भिक्षो, मया संक्षेपेण भाषितस्य धर्मस्य विस्तरेणार्थमाजानासि?”
bhagavān uvāca— “kathaṃ punas tvaṃ, bhikṣo, mayā saṃkṣepeṇa bhāṣitasya dharmasya vistareṇārtham ājānāsi?”
The Bhagavān said: “But how, bhikṣu, do you understand in detail the meaning of the Dharma taught by me in brief?”
भिक्षुरुवाच— “रूपं चेद्, भदन्त, अनुशेते तद् अनुमीयते; यद् अनुमीयते तेन सङ्ख्यां गच्छति। वेदना चेदनुशेते… संज्ञा चेदनुशेते… संस्काराश्चेदनुशेरते… विज्ञानं चेदनुशेते तद् अनुमीयते; यद् अनुमीयते तेन सङ्ख्यां गच्छति। रूपं चेद्, भदन्त, नानुशेते न तद् अनुमीयते; यन् नानुमीयते न तेन सङ्ख्यां गच्छति। वेदना चेन्नानुशेते… संज्ञा चेन्नानुशेते… संस्काराश्चेन्नानुशेरते… विज्ञानं चेन्नानुशेते न तद् अनुमीयते; यन् नानुमीयते न तेन सङ्ख्यां गच्छति। एवं खल्वहं, भदन्त, भगवता संक्षेपेण भाषितस्य विस्तरेणार्थमाजानामि।”
bhikṣur uvāca— “rūpaṃ ced, bhadanta, anuśete tad anumīyate; yad anumīyate tena saṅkhyāṃ gacchati. vedanā ced anuśete… saṃjñā ced anuśete… saṃskārāś ced anuśerate… vijñānaṃ ced anuśete tad anumīyate; yad anumīyate tena saṅkhyāṃ gacchati. rūpaṃ ced, bhadanta, nānuśete na tad anumīyate; yan nānumīyate na tena saṅkhyāṃ gacchati. vedanā cen nānuśete… saṃjñā cen nānuśete… saṃskārāś cen nānuśerate… vijñānaṃ cen nānuśete na tad anumīyate; yan nānumīyate na tena saṅkhyāṃ gacchati. evaṃ khalv ahaṃ, bhadanta, bhagavatā saṃkṣepeṇa bhāṣitasya vistareṇārtham ājānāmi.”
The bhikṣu said: “Venerable sir, if one has a latent tendency towards rūpa (form), That which one has a latent tendency (anuśete) towards, one tends to judge/infer (anumīyate) on account of it. If one has a latent tendency towards vedanā (feeling), saṃjñā (perception), saṃskārāḥ (mental formations), or vijñāna (consciousness), one tends to judge/infer (anumīyate) on account of it; that which one judges/infers on account of, one gets defined (samākhyāṃ gacchati) by it. Venerable sir, if one does not have a latent tendency towards rūpa, one tends to not judge/infer on account of it. If one does not have a latent tendency towards vedanā (feeling), saṃjñā (perception), saṃskārāḥ (mental formations), or vijñāna (consciousness), one tends to not judge/infer (anumīyate) on account of it; that which one does not judge/infer on account of, one does not get defined (samākhyāṃ gacchati) by it. This, venerable sir, is how I understand in detail the meaning of what was taught in brief by the Bhagavān.”
भगवानुवाच— “साधु साधु, भिक्षो। साधु खलु त्वं मया संक्षेपेण भाषितस्य विस्तरेणार्थमाजानासि। तत् कस्य हेतोः? रूपं चेद्, भिक्षो, अनुशेते तद् अनुमीयते; यद् अनुमीयते तेन सङ्ख्यां गच्छति। वेदना चेद्, भिक्षो… संज्ञा चेद्, भिक्षो… संस्काराश्चेद्, भिक्षो… विज्ञानं चेद्, भिक्षो, अनुशेते तद् अनुमीयते; यद् अनुमीयते तेन सङ्ख्यां गच्छति। रूपं चेद्, भिक्षो, नानुशेते न तद् अनुमीयते; यन् नानुमीयते न तेन सङ्ख्यां गच्छति। वेदना चेन्नानुशेते… संज्ञा चेन्नानुशेते… संस्काराश्चेन्नानुशेरते… विज्ञानं चेन्नानुशेते न तद् अनुमीयते; यन् नानुमीयते न तेन सङ्ख्यां गच्छति।”
bhagavān uvāca— “sādhu sādhu, bhikṣo. sādhu khalu tvaṃ mayā saṃkṣepeṇa bhāṣitasya vistareṇārtham ājānāsi. tat kasya hetoḥ? rūpaṃ ced, bhikṣo, anuśete tad anumīyate; yad anumīyate tena saṅkhyāṃ gacchati. vedanā ced, bhikṣo… saṃjñā ced, bhikṣo… saṃskārāś ced, bhikṣo… vijñānaṃ ced, bhikṣo, anuśete tad anumīyate; yad anumīyate tena saṅkhyāṃ gacchati. rūpaṃ ced, bhikṣo, nānuśete na tad anumīyate; yan nānumīyate na tena saṅkhyāṃ gacchati. vedanā cen nānuśete… saṃjñā cen nānuśete… saṃskārāś cen nānuśerate… vijñānaṃ cen nānuśete na tad anumīyate; yan nānumīyate na tena saṅkhyāṃ gacchatīti.”
The Bhagavān said: “Good, good, bhikṣu! It is good that you understand in detail the meaning of what was taught by me in brief. For what reason? “Bhikṣu, if one has a latent tendency towards rūpa (form), That which one has a latent tendency (anuśete) towards, one tends to judge/infer (anumīyate) on account of it. If one has a latent tendency towards vedanā (feeling), saṃjñā (perception), saṃskārāḥ (mental formations), or vijñāna (consciousness), one tends to judge/infer (anumīyate) on account of it; that which one judges/infers on account of, one gets defined (samākhyāṃ gacchati) by it. Bhikṣu, if one does not have a latent tendency towards rūpa, one tends to not judge/infer on account of it. If one does not have a latent tendency towards vedanā (feeling), saṃjñā (perception), saṃskārāḥ (mental formations), or vijñāna (consciousness), one tends to not judge/infer (anumīyate) on account of it; that which one does not judge/infer on account of, one does not get defined (samākhyāṃ gacchati) by it.”
अथ स भिक्षुर्भगवतो भाषितमभिनन्द्य हृष्टमनाः भगवतः पादौ शिरसा वन्दित्वा प्रक्रान्तः। एको व्यपकृष्टोऽप्रमत्तः आतापी प्रहितात्मा विहरन्… नापरमस्माद्भवात् प्रजानामीति। अथायुष्मां स भिक्षुरर्हन् बभूव, विमुक्तचित्तश्च।
atha sa bhikṣur bhagavato bhāṣitam abhinandya hṛṣṭamanāḥ bhagavataḥ pādau śirasā vanditvā prakrāntaḥ. eko vyapakṛṣṭo 'pramattaḥ ātāpī prahitātmā viharan… nāparam asmād bhavāt prajānāmīti. athāyuṣmāṃ sa bhikṣur arhan babhūva, vimuktacittaś ca.
Then that bhikṣu, delighting and rejoicing in the Bhagavān's words, bowed his head to the Bhagavān's feet and departed. Dwelling alone, secluded, diligent, ardent, and resolute… (he realized) ‘I know there is no more of this state of being.’ Then the venerable bhikṣu became an arhat, with a liberated mind.