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, 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.
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| * 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. |
