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From:
Saį¹yutta NikÄya 22.59 Linked Discourses 22.59
6. Upayavagga 6. Involvement
Anattalakkhaį¹asutta The Characteristic of Not-Self
Ekaį¹ samayaį¹ bhagavÄ bÄrÄį¹asiyaį¹ viharati isipatane migadÄye. At one time the Buddha was staying near Varanasi, in the deer park at Isipatana.
Tatra kho bhagavÄ paƱcavaggiye bhikkhÅ« Ämantesi: There the Buddha addressed the group of five mendicants:
ābhikkhavoāti. āMendicants!ā
āBhadanteāti te bhikkhÅ« bhagavato paccassosuį¹. āVenerable sir,ā they replied.
BhagavÄ etadavoca: The Buddha said this:
āRÅ«paį¹, bhikkhave, anattÄ. āMendicants, form is not-self.
RÅ«paƱca hidaį¹, bhikkhave, attÄ abhavissa, nayidaį¹ rÅ«paį¹ ÄbÄdhÄya saį¹vatteyya, labbhetha ca rÅ«pe: For if form were self, it wouldnāt lead to affliction. And you could compel form:
āevaį¹ me rÅ«paį¹ hotu, evaį¹ me rÅ«paį¹ mÄ ahosÄ«āti. āMay my form be like this! May it not be like that!ā
YasmÄ ca kho, bhikkhave, rÅ«paį¹ anattÄ, tasmÄ rÅ«paį¹ ÄbÄdhÄya saį¹vattati, na ca labbhati rÅ«pe: But because form is not-self, it leads to affliction. And you canāt compel form:
āevaį¹ me rÅ«paį¹ hotu, evaį¹ me rÅ«paį¹ mÄ ahosÄ«āti. āMay my form be like this! May it not be like that!ā
VedanÄ anattÄ. Feeling is not-self ā¦
VedanÄ ca hidaį¹, bhikkhave, attÄ abhavissa, nayidaį¹ vedanÄ ÄbÄdhÄya saį¹vatteyya, labbhetha ca vedanÄya:
āevaį¹ me vedanÄ hotu, evaį¹ me vedanÄ mÄ ahosÄ«āti.
YasmÄ ca kho, bhikkhave, vedanÄ anattÄ, tasmÄ vedanÄ ÄbÄdhÄya saį¹vattati, na ca labbhati vedanÄya:
āevaį¹ me vedanÄ hotu, evaį¹ me vedanÄ mÄ ahosÄ«āti.
SaĆ±Ć±Ä anattÄ ā¦peā¦ Perception is not-self ā¦
saį¹
khÄrÄ anattÄ. Choices are not-self ā¦
Saį¹
khÄrÄ ca hidaį¹, bhikkhave, attÄ abhavissaį¹su, nayidaį¹ saį¹
khÄrÄ ÄbÄdhÄya saį¹vatteyyuį¹, labbhetha ca saį¹
khÄresu:
āevaį¹ me saį¹
khÄrÄ hontu, evaį¹ me saį¹
khÄrÄ mÄ ahesunāti.
YasmÄ ca kho, bhikkhave, saį¹
khÄrÄ anattÄ, tasmÄ saį¹
khÄrÄ ÄbÄdhÄya saį¹vattanti, na ca labbhati saį¹
khÄresu:
āevaį¹ me saį¹
khÄrÄ hontu, evaį¹ me saį¹
khÄrÄ mÄ ahesunāti.
ViƱƱÄį¹aį¹ anattÄ. Consciousness is not-self.
ViƱƱÄį¹aƱca hidaį¹, bhikkhave, attÄ abhavissa, nayidaį¹ viƱƱÄį¹aį¹ ÄbÄdhÄya saį¹vatteyya, labbhetha ca viƱƱÄį¹e: For if consciousness were self, it wouldnāt lead to affliction. And you could compel consciousness:
āevaį¹ me viƱƱÄį¹aį¹ hotu, evaį¹ me viƱƱÄį¹aį¹ mÄ ahosÄ«āti. āMay my consciousness be like this! May it not be like that!ā
YasmÄ ca kho, bhikkhave, viƱƱÄį¹aį¹ anattÄ, tasmÄ viƱƱÄį¹aį¹ ÄbÄdhÄya saį¹vattati, na ca labbhati viƱƱÄį¹e: But because consciousness is not-self, it leads to affliction. And you canāt compel consciousness:
āevaį¹ me viƱƱÄį¹aį¹ hotu, evaį¹ me viƱƱÄį¹aį¹ mÄ ahosÄ«āti. āMay my consciousness be like this! May it not be like that!ā
Taį¹ kiį¹ maƱƱatha, bhikkhave, What do you think, mendicants?
rÅ«paį¹ niccaį¹ vÄ aniccaį¹ vÄāti? Is form permanent or impermanent?ā
āAniccaį¹, bhanteā. āImpermanent, sir.ā
āYaį¹ panÄniccaį¹ dukkhaį¹ vÄ taį¹ sukhaį¹ vÄāti? āBut if itās impermanent, is it suffering or happiness?ā
āDukkhaį¹, bhanteā. āSuffering, sir.ā
āYaį¹ panÄniccaį¹ dukkhaį¹ vipariį¹Ämadhammaį¹, kallaį¹ nu taį¹ samanupassituį¹: āBut if itās impermanent, suffering, and perishable, is it fit to be regarded thus:
āetaį¹ mama, esohamasmi, eso me attÄāāti? āThis is mine, I am this, this is my selfā?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āVedanÄ ā¦ āIs feeling permanent or impermanent?ā ā¦
saĆ±Ć±Ä ā¦ āIs perception permanent or impermanent?ā ā¦
saį¹
khÄrÄ ā¦ āAre choices permanent or impermanent?ā ā¦
viƱƱÄį¹aį¹ niccaį¹ vÄ aniccaį¹ vÄāti? āIs consciousness permanent or impermanent?ā
āAniccaį¹, bhanteā. āImpermanent, sir.ā
āYaį¹ panÄniccaį¹ dukkhaį¹ vÄ taį¹ sukhaį¹ vÄāti? āBut if itās impermanent, is it suffering or happiness?ā
āDukkhaį¹, bhanteā. āSuffering, sir.ā
āYaį¹ panÄniccaį¹ dukkhaį¹ vipariį¹Ämadhammaį¹, kallaį¹ nu taį¹ samanupassituį¹: āBut if itās impermanent, suffering, and perishable, is it fit to be regarded thus:
āetaį¹ mama, esohamasmi, eso me attÄāāti? āThis is mine, I am this, this is my selfā?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āTasmÄtiha, bhikkhave, yaį¹ kiƱci rÅ«paį¹ atÄ«tÄnÄgatapaccuppannaį¹ ajjhattaį¹ vÄ bahiddhÄ vÄ oįø·Ärikaį¹ vÄ sukhumaį¹ vÄ hÄ«naį¹ vÄ paį¹Ä«taį¹ vÄ yaį¹ dÅ«re santike vÄ, sabbaį¹ rÅ«paį¹: ānetaį¹ mama, nesohamasmi, na meso attÄāti evametaį¹ yathÄbhÅ«taį¹ sammappaƱƱÄya daį¹į¹habbaį¹. āSo you should truly see any kind of form at allāpast, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all formāwith right understanding: āThis is not mine, I am not this, this is not my self.ā
YÄ kÄci vedanÄ atÄ«tÄnÄgatapaccuppannÄ ajjhattÄ vÄ bahiddhÄ vÄ ā¦peā¦ yÄ dÅ«re santike vÄ, sabbÄ vedanÄ: ānetaį¹ mama, nesohamasmi, na meso attÄāti evametaį¹ yathÄbhÅ«taį¹ sammappaƱƱÄya daį¹į¹habbaį¹. Any kind of feeling at all ā¦
YÄ kÄci saĆ±Ć±Ä ā¦peā¦ Any kind of perception at all ā¦
ye keci saį¹
khÄrÄ atÄ«tÄnÄgatapaccuppannÄ ajjhattaį¹ vÄ bahiddhÄ vÄ ā¦peā¦ ye dÅ«re santike vÄ, sabbe saį¹
khÄrÄ: ānetaį¹ mama, nesohamasmi, na meso attÄāti evametaį¹ yathÄbhÅ«taį¹ sammappaƱƱÄya daį¹į¹habbaį¹. Any kind of choices at all ā¦
Yaį¹ kiƱci viƱƱÄį¹aį¹ atÄ«tÄnÄgatapaccuppannaį¹ ajjhattaį¹ vÄ bahiddhÄ vÄ oįø·Ärikaį¹ vÄ sukhumaį¹ vÄ hÄ«naį¹ vÄ paį¹Ä«taį¹ vÄ yaį¹ dÅ«re santike vÄ, sabbaį¹ viƱƱÄį¹aį¹: ānetaį¹ mama, nesohamasmi, na meso attÄāti evametaį¹ yathÄbhÅ«taį¹ sammappaƱƱÄya daį¹į¹habbaį¹. You should truly see any kind of consciousness at allāpast, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousnessāwith right understanding: āThis is not mine, I am not this, this is not my self.ā
Evaį¹ passaį¹, bhikkhave, sutavÄ ariyasÄvako rÅ«pasmimpi nibbindati, vedanÄyapi nibbindati, saƱƱÄyapi nibbindati, saį¹
khÄresupi nibbindati, viƱƱÄį¹asmimpi nibbindati. Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.
Nibbindaį¹ virajjati; virÄgÄ vimuccati. Vimuttasmiį¹ vimuttamiti ƱÄį¹aį¹ hoti. Being disillusioned, desire fades away. When desire fades away theyāre freed. When theyāre freed, they know theyāre freed.
āKhÄ«į¹Ä jÄti, vusitaį¹ brahmacariyaį¹, kataį¹ karaį¹Ä«yaį¹, nÄparaį¹ itthattÄyÄāti pajÄnÄtÄ«āti. They understand: āRebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.āā
Idamavoca bhagavÄ. That is what the Buddha said.
AttamanÄ paƱcavaggiyÄ bhikkhÅ« bhagavato bhÄsitaį¹ abhinanduį¹. Satisfied, the group of five mendicants approved what the Buddha said.
ImasmiƱca pana veyyÄkaraį¹asmiį¹ bhaƱƱamÄne paƱcavaggiyÄnaį¹ bhikkhÅ«naį¹ anupÄdÄya Äsavehi cittÄni vimucciį¹sÅ«ti. And while this discourse was being spoken, the minds of the group of five mendicants were freed from defilements by not grasping.
Sattamaį¹.