Friday, May 24, 2013

ANATTA-LAKKHANA SUTTA

ANATTA-LAKKHANA SUTTA

(DISCOURSE ON THE CHARACTERISTIC OF ANATTA )**
(Translated by the Editors of "The Light of the Dhamma")
Vol. VII, No. 4, 1960


         Thus I have heard. On one occasion the Exalted One was staying at Banaras, in the Deer Park at Isipatana.*** There the Exalted One addressed the Bhikkhus: "O Bhikkhus!" "Yes, Lord," answered those Bhikkhus to the Exalted One. The Exalted One delivered this discourse:

        "Bhikkhus, rupa (corporeality) is anatta (not-self). If rupa be self, then this rupa would not be subject to disease, and one should be able to say, 'Let my rupa be thus, let my rupa be not thus'. And since rupa is not-self, so it is subject to disease, and none can say, 'Let my rupa be thus, let my rupa be not thus'.

        "Bhikkhus, vedana (sensation) is not-self. If sensation be self, then this sensation would not be subject to disease, and one should be able to say, 'Let my sensation be thus, let my sensation be not thus.' And since sensation is not-self, so it is subject to disease, and none can say, 'Let my sensation be thus, let my sensation be not thus'.

         "Bhikkhus, sanna (perception) is not-self. If perception be self, then this perception would not be subject to disease, and one should be able to say, 'Let my perception be thus, let my perception be not thus'. And since perception is not-self, so it is subject to disease, and none can say, 'Let my perception be thus, let my perception be not thus'.

         "Bhikkhus, sankhara (kamma-activities) are not-self. If kamma-activities be self, then these kamma-activities would not be subject to disease, and one should be able to say, 'Let my sankhara be thus, let my sankhara be not thus'. And since sankhara are not subject to change, so they are subject to disease, none can say, 'Let my sankhara be thus, let my sankhara be not thus'.

         "Bhikkhus, vinnana (consciousness) is not self. If consciousness be self, then this consciousness would not subject to disease, and one should be able to say, 'Let my consciousness be thus, let my conscious ness be not thus'. And since consciousness is not-self, so it is subject to disease, and none can say, 'let my consciousness be thus, let my consciousness be not thus.'

        "Bhikkhus, what do you think: is rupa permanent or impermanent ? - Impermanent, venerable Sir. - Now, is what is impermanent painful or pleasant? - Painful, venerable Sir - Now, is what is impermanent, what is painful, what is subject to change, fit to be regarded thus: 'This is mine this is I, this is my self'? - No, venerable Sir

        "Bhikkhus, what do you think: is vedanapermanent or impermanent ? - Impermanent, venerable Sir. - Now, is what is impermanent painful or pleasant ? - Painful, venerable Sir. - Now, is what is impermanent, what is painful, what is subject to change, fit to be regarded thus: 'This is mine, this is I, this is my self' ? - No, venerable Sir.

        "Bhikkhus, what do you think: is sanna permanent or impermanent ? - Impermanent, venerable Sir. - Now, is what is impermanent, painful, or pleasant ? - Painful, venerable Sir. - Now, is what is impermanent, what is painful, what is subject to change, fit to be regarded thus: 'This is mine, this is I ,this is my self'? - No, venerable Sir.

        "Bhikkhus, what do you think: are sankhara permanent or impermanent? Impermanent, venerable Sir. - Now, what are impermanent, painful, or pleasant ? - Painful, venerable Sir. - Now, are what are impermanent, what are painful, what are subject to change, fit to be regarded thus: 'This is mine, this is I ,this is my self'? - No, venerable Sir.

        "Bhikkhus, what do you think: is vinnana permanent or impermanent ? - Impermanent, venerable Sir. - Now, is what is impermanent, painful, or pleasant ? - Painful, venerable Sir. - Now, is what is impermanent, what is painful, what is subject to change, fit to be regarded thus: 'This is mine, this is I ,this is my self'? - No, venerable Sir.

         "So, Bhikkhus, any kind of rupa whatever, whether past, future, or present, whether gross or subtle, whether internal or external, whether inferior or superior, whether far or near, must, with right understanding of things as they really are, be regarded thus: 'This is not mine, this is not I, this is not my self'.

         "Bhikkhus, any kind of vedana whatever, whether past, future, or present, whether gross or subtle, whether internal or external, whether inferior or superior, whether far or near, must, with right understanding of things as they really are, be regarded thus: 'This is not mine, this is not I, this is not my self'.

        "Bhikkhus, any kind of sanna whatever, whether past, future, or present whether gross or subtle, whether internal or external, whether inferior or superior, whether far or near, must, with right understanding of things as they really are, be regarded thus: 'This is not mine, this is not I, this is not my self.'

         "Bhikkhus, any kind of sankhara what ever, whether past, future, or present, whether gross or subtle, whether internal or external, whether inferior or superior, whether far or near, must, with right understanding of things as they really are, be regarded thus: 'This is not mine, this is not I, this is not my self.'

         "Bhikkhus, any kind of vinnana whatever, whether past, future, or present, whether gross or subtle, whether internal or external, whether inferior or superior, whether far or near, must, with right understanding of things as they really are, be regarded thus: 'This is not mine, this is not I, this is not my self.'

         "Bhikkhus, seeing thus, the learned noble disciple becomes wearied of rupa, of vedana, of sanna, of sankhara and of vinnana. Becoming wearied of all those he gets detached, and from detachment he attains to Deliverance.

         "And he realises: "Rebirth is no more; I have lived the pure life; I have done what ought to be done; I have nothing more to do for the realisation of Arahatship."

         That is what the Exalted One said. The delighted Bhikkhus rejoiced at His words.

         Now, during this discourse the minds of the Bhikkhus of the group of five were liberated from defilements through clinging no more.

        * Samyutta Nikaya, Khandha-vagga Pali, 1. Khandha Samyutta, 1. Upaya-vagga, 7. Anatta-lakkhana Sutta, p. 55, 6th Syn. Edn.
        ** Anatt:a Not-self; impersonality; soulless-ness; without soul-essence; without ego-entity.
        *** Now identified with Sarnath, Banaras.
http://www.thisismyanmar.com/nibbana/tipitaka/anattala.htm

Dhyanam Nirvishayam Manah

What is Meditation? by Swami Sivananda

 

 
   While concentration is fixing the mind on a concrete object or an abstract idea, meditation is a regular flow of thought with regard to the object of concentration. It is an unbroken, uninterrupted or incessant flow of ideas of the object that is being concentrated upon. Meditation follows concentration. It is very difficult to say where concentration ends and meditation begins. In Dhyana (meditation), all worldly thoughts are shut out from the mind. The mind is filled or saturated with divine thoughts, with the divine glory, with the divine presence.

    Meditation is the flow of continuous thought of one thing or God or Atma. Meditation is the keeping up of one idea of God alone always like the continuous flow of oil from one vessel to another, Tailadharavat. Yogins call this Dhyana. Jnanins term this Nididhyasan. Bhaktas style this Bhajan. Tatra Pratyayaikatanata Dhyanam. A continuous flow of perception or thought is Dhyana or meditation. There is a continuous current in the mind of one object like the Pravaha or flow of water in a river. There is only one Vritti in the mind. It is Ekarupa-vritti-pravaha.

    Meditation is the seventh rung or step in the ladder of Yoga. Yama (self-restraint), Niyama (religious observance), Asana (posture), Pranayama (restraint or regulation of breath), Pratyahara (abstraction or withdrawal of the senses), Dharana (concentration), Dhyana (meditation) and Samadhi (superconscious state or blissful union with the Supreme Self) are the eight steps of Yoga.

    Dhyanam Nirvishayam Manah. This is how meditation is defined in the Patanjali Yoga Sutras. When the mind becomes Nirvishaya or free from thinking of sense-objects and their enjoyments, it is meditation. That state of the mind wherein there are no Vishayas or sensual thoughts is meditation.

    To think of nothing is to attain the highest contemplation. In Nididhyasana or profound and continued meditation, thinking ceases. There is only one idea of "Aham Brahma Asmi". When this idea also is given up, Nirvikalpa Samadhi ensues. In Vedanta or the path of Jnana, the terms 'Mariana' and 'Nididhyasana' we very frequently used. Manana is reflection. Nididhyasana is meditation on Atma. It is deep and intense contemplation. The mind is perfectly established in the Absolute. No worldly thoughts will intrude now. The contemplation is like a steady flow of oil.

    Lord Jesus says: "Empty thyself and I shall fill thee. This corresponds to the teaching of Patanjali Maharshi: "Yogas-chitta-vrittinirvdhah". Yoga is restraint or annihilation of all mental modifications, of all mental functions. This emptying process or making the mind blank is no doubt a trying discipline. But continued practice of an intense type will bring success. There is no doubt of this.

From the book "Meditation Know-How", Sri Swami Sivananda
Published by The Divine Life Society, 1996

What is Meditation? by Swami Sivananda

 

 
   While concentration is fixing the mind on a concrete object or an abstract idea, meditation is a regular flow of thought with regard to the object of concentration. It is an unbroken, uninterrupted or incessant flow of ideas of the object that is being concentrated upon. Meditation follows concentration. It is very difficult to say where concentration ends and meditation begins. In Dhyana (meditation), all worldly thoughts are shut out from the mind. The mind is filled or saturated with divine thoughts, with the divine glory, with the divine presence.

    Meditation is the flow of continuous thought of one thing or God or Atma. Meditation is the keeping up of one idea of God alone always like the continuous flow of oil from one vessel to another, Tailadharavat. Yogins call this Dhyana. Jnanins term this Nididhyasan. Bhaktas style this Bhajan. Tatra Pratyayaikatanata Dhyanam. A continuous flow of perception or thought is Dhyana or meditation. There is a continuous current in the mind of one object like the Pravaha or flow of water in a river. There is only one Vritti in the mind. It is Ekarupa-vritti-pravaha.

    Meditation is the seventh rung or step in the ladder of Yoga. Yama (self-restraint), Niyama (religious observance), Asana (posture), Pranayama (restraint or regulation of breath), Pratyahara (abstraction or withdrawal of the senses), Dharana (concentration), Dhyana (meditation) and Samadhi (superconscious state or blissful union with the Supreme Self) are the eight steps of Yoga.

    Dhyanam Nirvishayam Manah. This is how meditation is defined in the Patanjali Yoga Sutras. When the mind becomes Nirvishaya or free from thinking of sense-objects and their enjoyments, it is meditation. That state of the mind wherein there are no Vishayas or sensual thoughts is meditation.

    To think of nothing is to attain the highest contemplation. In Nididhyasana or profound and continued meditation, thinking ceases. There is only one idea of "Aham Brahma Asmi". When this idea also is given up, Nirvikalpa Samadhi ensues. In Vedanta or the path of Jnana, the terms 'Mariana' and 'Nididhyasana' we very frequently used. Manana is reflection. Nididhyasana is meditation on Atma. It is deep and intense contemplation. The mind is perfectly established in the Absolute. No worldly thoughts will intrude now. The contemplation is like a steady flow of oil.

    Lord Jesus says: "Empty thyself and I shall fill thee. This corresponds to the teaching of Patanjali Maharshi: "Yogas-chitta-vrittinirvdhah". Yoga is restraint or annihilation of all mental modifications, of all mental functions. This emptying process or making the mind blank is no doubt a trying discipline. But continued practice of an intense type will bring success. There is no doubt of this.

From the book "Meditation Know-How", Sri Swami Sivananda
Published by The Divine Life Society, 1996

What is Meditation? by Swami Sivananda   

     While concentration is fixing the mind on a concrete object or an abstract idea, meditation is a regular flow of thought with regard to the object of concentration. It is an unbroken, uninterrupted or incessant flow of ideas of the object that is being concentrated upon. Meditation follows concentration. It is very difficult to say where concentration ends and meditation begins. In Dhyana (meditation), all worldly thoughts are shut out from the mind. The mind is filled or saturated with divine thoughts, with the divine glory, with the divine presence.


    Meditation is the flow of continuous thought of one thing or God or Atma. Meditation is the keeping up of one idea of God alone always like the continuous flow of oil from one vessel to another, Tailadharavat. Yogins call this Dhyana. Jnanins term this Nididhyasan. Bhaktas style this Bhajan. Tatra Pratyayaikatanata Dhyanam. A continuous flow of perception or thought is Dhyana or meditation. There is a continuous current in the mind of one object like the Pravaha or flow of water in a river. There is only one Vritti in the mind. It is Ekarupa-vritti-pravaha.

    Meditation is the seventh rung or step in the ladder of Yoga. Yama (self-restraint), Niyama (religious observance), Asana (posture), Pranayama (restraint or regulation of breath), Pratyahara (abstraction or withdrawal of the senses), Dharana (concentration), Dhyana (meditation) and Samadhi (superconscious state or blissful union with the Supreme Self) are the eight steps of Yoga.

    Dhyanam Nirvishayam Manah. This is how meditation is defined in the Patanjali Yoga Sutras. When the mind becomes Nirvishaya or free from thinking of sense-objects and their enjoyments, it is meditation. That state of the mind wherein there are no Vishayas or sensual thoughts is meditation.

    To think of nothing is to attain the highest contemplation. In Nididhyasana or profound and continued meditation, thinking ceases. There is only one idea of "Aham Brahma Asmi". When this idea also is given up, Nirvikalpa Samadhi ensues. In Vedanta or the path of Jnana, the terms 'Manana' and 'Nididhyasana' we very frequently used. Manana is reflection. Nididhyasana is meditation on Atma. It is deep and intense contemplation. The mind is perfectly established in the Absolute. No worldly thoughts will intrude now. The contemplation is like a steady flow of oil.

    Lord Jesus says: "Empty thyself and I shall fill thee. This corresponds to the teaching of Patanjali Maharshi: "Yogas-chitta-vrittinirvdhah". Yoga is restraint or annihilation of all mental modifications, of all mental functions. This emptying process or making the mind blank is no doubt a trying discipline. But continued practice of an intense type will bring success. There is no doubt of this.

From the book "Meditation Know-How", Sri Swami Sivananda
Published by The Divine Life Society, 1996


"Dhyaanam Nirvishayam Manah" meaning 'When the mind becomes Nirvishaya (free from thoughts), it is meditation. This line appears in Sankhya Darshan written by Sage Kapila. Sankhya Darshan is one of the six darshan shastras.