samyutta nikaya http://www.buddha-vacana.org(translations with pali from

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Thus I have heard:
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati Jeta·vane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi:
On one occasion, the Bhagavā was dwelling near Sāvatthī, in Jeta’s grove, Anāthapiṇḍika’s park.{n} There, the Bhagavā adressed the bhikkhus:
– ‘Bhikkhavo’ ti.
– ‘Bhaddante’ ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad·avoca:
– Bhikkhus.
– Bhaddante promised the bhikkhus. The Bhagavā said:
– Paṭicca-samuppādaṃ vo, bhikkhave, desessāmi vibhajissāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī ti.
– Bhikkhus, I will teach you and explain you in detail paṭicca-samuppāda. Listen to it with thorough attention, I shall speak.
– ‘Evaṃ, Bhante’ ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etad·avoca:
– Yes, Bhante, promised the bhikkhus. The Bhagavā said:

– Katamo ca, bhikkhave, paṭiccasamuppādo?
– And what, bhikkhus, is paṭicca-samuppāda?
Avijjā·paccayā, bhikkhave, saṅkhārā;
Conditioned by avijjā, bhikkhus, there are saṅkhāras
saṅkhāra·paccayā viññāṇaṃ;
conditioned by saṅkhāras, there is viññāṇa
viññāṇa·paccayā nāmarūpaṃ;
conditioned by viññāṇa, there is nāmarūpa

nāmarūpa·paccayā saḷāyatanaṃ;
conditioned by nāmarūpa, there are saḷāyatanas
saḷāyatana·paccayā phasso;
conditioned by saḷāyatanas, there is phassa
phassa·paccayā vedanā;
conditioned by phassa, there is vedanā
vedanā·paccayā taṇhā;
conditioned by vedanā, there is taṇhā
taṇhā·paccayā upādānaṃ;
conditioned by taṇhā, there is upādāna
upādāna·paccayā bhavo;
conditioned by upādāna, there is bhava
bhava·paccayā jāti;
conditioned by bhava, there is jāti
jāti·paccayā jarā-maraṇaṃ soka parideva dukkha domanass·upāyāsā sambhavanti. Evam·etassa kevalassa dukkha’k’khandhassa samudayo hoti.

conditioned by jāti arise jarā-maraṇa, sorrow, lamentation, dukkha, domanassa and distress. Thus arises this whole mass of dukkha.

Katamañca, bhikkhave, jarā-maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi satta·nikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko: ayaṃ vuccati jarā. Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi satta·nikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo, idaṃ vuccati maraṇaṃ. Iti aya·ñca jarā, ida·ñca maraṇaṃ: idaṃ vuccati, bhikkhave, jarā-maraṇaṃ.
And what, bhikkhus, is jarā-maraṇa? For the various beings in the various classes of beings, jarā, the state of being decayed, of having broken [teeth], of having grey hair, of being wrinkled, the decline of vitality, the decay of the indriyas: this is called jarā. For the various beings in the various classes of beings, the decease, the state of shifting [out of existence], the break up, the disappearance, the death, maraṇa, the passing away, the break up of the khandhas, the laying down of the corpse: this is called maraṇa. Thus there is this jarā and this maraṇa: this is called, bhikkhus, jarā-maraṇa.

Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi satta·nikāye jāti sañjāti okkanti nibbatti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Ayaṃ vuccati, bhikkhave, jāti.
And what, bhikkhus, is jāti? For the various beings in the various classes of beings, jāti, the birth, the descent [into the womb], the arising [in the world], the appearance, the apparition of the khandhas, the acquisition of the āyatanas. This, bhikkhus, is called jāti.

Katamo ca, bhikkhave, bhavo? Tayo·me, bhikkhave, bhavā: kāma-bhavo, rūpa-bhavo, arūpa-bhavo. Ayaṃ vuccati, bhikkhave, bhavo.
And what, bhikkhus, is bhava? There are, bhikkhus, these three [types of] bhava: kāma-bhava, rūpa-bhava and arūpa-bhava. This, bhikkhus, is called bhava.

Katamañca, bhikkhave, upādānaṃ? Cattār·imāni, bhikkhave, upādānāni: kām’upādānaṃ, diṭṭh’upādānaṃ, sīlabbat’upādānaṃ, attavād’upādānaṃ. Idaṃ vuccati, bhikkhave, upādānaṃ.
And what, bhikkhus, is upādāna? There are, bhikkhus, these four upādānas: kām’upādāna, diṭṭh’upādāna, sīlabbat’upādāna and attavād’upādāna. This, bhikkhus, is called upādāna.

Katamā ca, bhikkhave, taṇhā? Cha’y’ime, bhikkhave, taṇhā·kāyā: rūpa·taṇhā, sadda·taṇhā, gandha·taṇhā, rasa·taṇhā, phoṭṭhabba·taṇhā, dhamma·taṇhā. Ayaṃ vuccati, bhikkhave, taṇhā.
And what, bhikkhus, is taṇhā? There are, bhikkhus, these six types of taṇhā: taṇhā for visible forms, taṇhā for sounds, taṇhā for odors, taṇhā for tastes, taṇhā for tangible bodily phenomena, taṇhā for mental phenomena. This, bhikkhus, is called taṇhā.

Katamā ca, bhikkhave, vedanā? Cha’y’ime, bhikkhave, vedanā·kāyā: cakkhu·samphassa·jā vedanā, sota·samphassa·jā vedanā, ghāna·samphassa·jā vedanā, jivhā·samphassa·jā vedanā, kāya·samphassa·jā vedanā, mano·samphassa·jā vedanā. Ayaṃ vuccati, bhikkhave, vedanā.
And what, bhikkhus, is vedanā? There are, bhikkhus, these six vedanās: vedanā born of phassa at cakkhu, vedanā born of phassa at sota, vedanā born of phassa at ghāna, vedanā born of phassa at jivhā, vedanā born of phassa in kāya, vedanā born of phassa in mana. This, bhikkhus, is called vedanā.

Katamo ca, bhikkhave, phasso? Cha’y’ime, bhikkhave, phassa·kāyā: cakkhu·samphasso, sota·samphasso, ghāna·samphasso, jivhā·samphasso, kāya·samphasso, mano·samphasso. Ayaṃ vuccati, bhikkhave, phasso.
And what, bhikkhus, is phassa? There are, bhikkhus, these six phassas: phassa at cakkhu, phassa at sota, phassa at ghāna, phassa at jivhā, phassa at kāya and phassa at mana. This, bhikkhus, is called phassa.

Katamañca, bhikkhave, saḷāyatanaṃ? Cakkh·āyatanaṃ, sot·āyatanaṃ, ghān·āyatanaṃ, jivh·āyatanaṃ, kāy·āyatanaṃ, man·āyatanaṃ. Idaṃ vuccati, bhikkhave, saḷāyatanaṃ.
And what, bhikkhus, are the saḷāyatanas? The āyatana of cakkhu, the āyatana of sota, the āyatana of ghāna, the āyatana of jivhā, the āyatana of kāya, the āyatana of mana. These, bhikkhus, are called saḷāyatanas.

Katamañca, bhikkhave, nāma-rūpaṃ? Vedanā, saññā, cetanā, phasso, manasikāro: idaṃ vuccati nāmaṃ. Cattāro ca mahā-bhūtā, catunna·ñca mahā-bhūtānaṃ upādāya·rūpaṃ: Idaṃ vuccati rūpaṃ. Iti ida·ñca nāmaṃ, ida·ñca rūpaṃ: idaṃ vuccati, bhikkhave, nāma-rūpaṃ.
And what, bhikkhus, is nāma-rūpa? Vedanā, saññā, cetanā, phassa and manasikāra: this is called nāma. The four great elements and the rūpa derived from the four great elements: this is called rūpa. Thus, there is this nāma and this rūpa: this is called nāma-rūpa.

Katamañca, bhikkhave, viññāṇaṃ? Cha’y’ime, bhikkhave, viññāṇa·kāyā: cakkhu·viññāṇaṃ, sota·viññāṇaṃ, ghāna·viññāṇaṃ, jivhā·viññāṇaṃ, kāya·viññāṇaṃ, mano·viññāṇaṃ. Idaṃ vuccati, bhikkhave, viññāṇaṃ.
And what, bhikkhus, is viññāṇa? There are, bhikkhus, six viññāṇas: the viññāṇa of cakkhu, the viññāṇa of sota, the viññāṇa of ghāna, the viññāṇa of jivhā, the viññāṇa of kāya and the viññāṇa of mana. This, bhikkhus, is called viññāṇa.

Katame ca, bhikkhave, saṅkhārā? Tay·ome, bhikkhave, saṅkhārā: kāya·saṅkhāro, vacī·saṅkhāro, citta·saṅkhāro. Ime vuccanti, bhikkhave, saṅkhārā.
And what, bhikkhus, is saṅkhāra? There are, bhikkhus, three [types of] saṅkhāras: kāya·saṅkhāras, vācā·saṅkhāras, citta·saṅkhāras. These, bhikkhus, are called saṅkhāras.

Katamā ca, bhikkhave, avijjā? Yaṃ kho, bhikkhave, dukkhe aññāṇaṃ, dukkha-samudaye aññāṇaṃ, dukkha-nirodhe aññāṇaṃ, dukkha-nirodha-gāminiyā paṭipadāya aññāṇaṃ. Ayaṃ vuccati, bhikkhave, avijjā.
And what, bhikkhus, is avijjā? Not knowing dukkha, not knowing dukkha-samudaya, not knowing dukkha-nirodha, not knowing dukkha-nirodha-gāmini paṭipada. This, bhikkhus, is called avijjā.
Iti kho, bhikkhave,
Thus, bhikkhus,
avijjā·paccayā, bhikkhave, saṅkhārā;
conditioned by avijjā, bhikkhus, there are saṅkhāras
saṅkhāra·paccayā viññāṇaṃ;
conditioned by saṅkhāras, there is viññāṇa
viññāṇa·paccayā nāmarūpaṃ;
conditioned by viññāṇa, there is nāmarūpa
nāmarūpa·paccayā saḷāyatanaṃ;
conditioned by nāmarūpa, there are saḷāyatanas
saḷāyatana·paccayā phasso;
conditioned by saḷāyatanas, there is phassa
phassa·paccayā vedanā;
conditioned by phassa, there is vedanā
vedanā·paccayā taṇhā;
conditioned by vedanā, there is taṇhā
taṇhā·paccayā upādānaṃ;
conditioned by taṇhā, there is upādāna
upādāna·paccayā bhavo;
conditioned by upādāna, there is bhava
bhava·paccayā jāti;
conditioned by bhava, there is jāti
jāti·paccayā jarā-maraṇaṃ soka parideva dukkha domanass·upāyāsā sambhavanti. Evam·etassa kevalassa dukkha’k’khandhassa samudayo hoti.

conditioned by jāti arise jarā-maraṇa, sorrow, lamentation, dukkha, domanassa and distress. Thus arises this whole mass of dukkha.

Avijjāya tv·eva asesa·virāga·nirodhā saṅkhāra·nirodho;
Now, with the complete virāga and nirodha of avijjā, there is the nirodha of saṅkhāra;
saṅkhāra·nirodhā viññāṇa·nirodho;
with the nirodha of saṅkhāra, there is the nirodha of viññāṇa;
viññāṇa·nirodhā nāma-rūpa·nirodho;
with the nirodha of viññāṇa, there is the nirodha of nāma-rūpa;
nāma-rūpa·nirodhā saḷāyatana·nirodho;
with the nirodha of nāma-rūpa, there is the nirodha of the saḷāyatanas;
saḷāyatana·nirodhā phassa·nirodho;
with the nirodha of the saḷāyatanas, there is the nirodha of phassa;
phassa·nirodhā vedanā·nirodho;
with the nirodha of phassa, there is the nirodha of vedanā;
vedanā·nirodhā taṇhā·nirodho;
with the nirodha of vedanā, there is the nirodha of taṇhā;
taṇhā·nirodhā upādāna·nirodho;
with the nirodha of taṇhā, there is the nirodha of upādāna;
upādāna·nirodhā bhava·nirodho;
with the nirodha of upādāna, there is the nirodha of bhava;
bhava·nirodhā jāti·nirodho;
with the nirodha of bhava, there is the nirodha of jāti;
jāti·nirodhā jarā-maraṇaṃ soka parideva dukkha domanass·upāyāsā nirujjhanti. Evam·etassa kevalassa dukkha’k’khandhassa nirodho hotī ti.
with the nirodha of jāti, jarā-maraṇa, sorrow, lamentation, dukkha, domanassa and distress come to cease. Such is the nirodha of this entire mass of dukkha.

Quote

SN 22.59 (S iii 66) Anattalakkhana Sutta
— The characteristic of no-Self —
[anattā·lakkhaṇa]

In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.

Notes:
1) info·bubbles on every Pali word
2) there is some uncertainty over the declension ending of some words in the Pali text, but that should not affect the reader’s experience.

Pāḷi {C}

English

Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane miga·dāye. Tatra kho bhagavā pañca·vaggiye bhikkhū āmantesi:
On one occasion, the Bhagavā was staying at Bārāṇasi in the Deer Grove at Isipatana. There, he addressed the group of five bhikkhus:
– Bhikkhavo ti.
– Bhadante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad·avoca:

– Bhikkhus.
– Bhadante, the bhikkhus replied. The Bhagavā said:

– Rūpaṃ, bhikkhave, anattā. Rūpañ·ca h·idaṃ, bhikkhave, attā abhavissa, na·y·idaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe: ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe: ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.

– Rūpa, bhikkhus, is anatta. And if this rūpa were atta, bhikkhus, this rūpa would not lend itself to dis·ease, and it could [be said] of rūpa: ‘Let my rūpa be thus, let my rūpa not be thus.’ But it is because rūpa is anatta that rūpa lends itself to dis·ease, and that it cannot [be said] of rūpa: ‘Let my rūpa be thus, let my rūpa not be thus.’

Vedanā anattā. Vedanā ca h·idaṃ, bhikkhave, attā abhavissa, na·y·idaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya: ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya: ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti.

Vedanā, bhikkhus, is anatta. And if this vedanā were atta, bhikkhus, this vedanā would not lend itself to dis·ease, and it could [be said] of vedanā: ‘Let my vedanā be thus, let my vedanā not be thus.’ But it is because vedanā is anatta that vedanā lends itself to dis·ease, and that it cannot [be said] of vedanā: ‘Let my vedanā be thus, let my vedanā not be thus.’

Saññā bhikkhave, anattā, saññañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ saññaṃ ābādhāya saṃvatteyya, labbhetha ca saññāya: ‘evaṃ me saññā hotu, evaṃ me saññaṃ mā ahosī’ti. Yasmā ca kho bhikkhave, saññaṃ anattā, tasmā saññaṃ ābādhāya saṃvattati, na ca labbhati saññāya: ‘evaṃ me saññā hotu, evaṃ me saññaṃ mā ahosī’ti.

Saññā, bhikkhus, is anatta. And if this saññā were atta, bhikkhus, this saññā would not lend itself to dis·ease, and it could [be said] of saññā: ‘Let my saññā be thus, let my saññā not be thus.’ But it is because saññā is anatta that saññā lends itself to dis·ease, and that it cannot [be said] of saññā: ‘Let my saññā be thus, let my saññā not be thus.’

Saṅkhārā bhikkhave, anattā, saṅkhārañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ saṅkhāraṃ ābādhāya saṃvatteyya, labbhetha ca saṅkhāresu: ‘evaṃ me saṅkhāraṃ hotu, evaṃ me saṅkhāraṃ mā ahosī’ti. Yasmā ca kho bhikkhave, saṅkhāraṃ anattā, tasmā saṅkhāraṃ ābādhāya saṃvattati, na ca labbhati saṅkhāresu: ‘evaṃ me saṅkhāraṃ hotu, evaṃ me saṅkhāraṃ mā ahosī’ti.

Saṅkhāras, bhikkhus, are anatta. And if these saṅkhāras were atta, bhikkhus, these saṅkhāras would not lend themselves to dis·ease, and it could [be said] of saṅkhāras: ‘Let my saṅkhāras be thus, let my saṅkhāras not be thus.’ But it is because saṅkhāras are anatta that saṅkhāras lend themselves to dis·ease, and that it cannot [be said] of saṅkhāras: ‘Let my saṅkhāras be thus, let my saṅkhāras not be thus.’

Viññāṇaṃ bhikkhave, anattā, viññāṇañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe: ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti. Yasmā ca kho bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe: ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti.

Viññāṇa, bhikkhus, is anatta. And if this viññāṇa were atta, bhikkhus, this viññāṇa would not lend itself to dis·ease, and it could [be said] of viññāṇa: ‘Let my viññāṇa be thus, let my viññāṇa not be thus.’ But it is because viññāṇa is anatta that viññāṇa lends itself to dis·ease, and that it cannot [be said] of viññāṇa: ‘Let my viññāṇa be thus, let my viññāṇa not be thus.’

• maññatha, bhikkhave: rūpaṃ niccaṃ vā aniccaṃ vā ti?
What do you think of this, bhikkhus: is Rūpa permanent or anicca?
– Aniccaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vā taṃ sukhaṃ vā ti?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?{1}
– Dukkhaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ: ‘etaṃ mama, eso·ham·asmi, eso me attā’ti?
– Dukkha, Bhante.
– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No h·etaṃ, bhante.

– Vedanā niccā vā aniccā vā ti?
– No, Bhante.

– Is Vedanā permanent or anicca?
– Aniccā, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vā taṃ sukhaṃ vā ti?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkhaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ: ‘etaṃ mama, eso·ham·asmi, eso me attā’ti?
– Dukkha, Bhante.
– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No h·etaṃ, bhante.

– Saññā niccā vā aniccā vā ti?
– No, Bhante.

– Is Saññā permanent or anicca?
– Aniccā, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vā taṃ sukhaṃ vā ti?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkhaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ: ‘etaṃ mama, eso·ham·asmi, eso me attā’ti?
– Dukkha, Bhante.
– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No h·etaṃ, bhante.

– Saṅkhārā niccā vā aniccā vā ti?
– No, Bhante.

– Are Saṅkhāras permanent or anicca?
– Aniccā, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vā taṃ sukhaṃ vā ti?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkhaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ: ‘etaṃ mama, eso·ham·asmi, eso me attā’ti?
– Dukkha, Bhante.
– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No h·etaṃ, bhante.

– Viññāṇaṃ niccaṃ vā aniccaṃ vā ti?
– No, Bhante.

– Is Viññāṇa permanent or anicca?
– Aniccaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vā taṃ sukhaṃ vā ti?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkhaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ: ‘etaṃ mama, eso·ham·asmi, eso me attā’ti?
– Dukkha, Bhante.
– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No h·etaṃ, bhante.

– Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atīt·ānāgata·paccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.
– No, Bhante.

– Therefore, bhikkhus, whatever rūpa, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any rūpa is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Yā kāci vedanā atīt·ānāgata·paccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā, yaṃ dūre santike vā sabbā vedanā ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.

Whatever vedanā, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any vedanā is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Yā kāci saññā atīt·ānāgata·paccuppannā, ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā, yaṃ dūre santike vā sabbā saññā ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.

Whatever saññā, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any saññā is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Ye keci saṅkhārā atīt·ānāgata·paccuppannā, ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā, yaṃ dūre santike vā sabbā saṅkhārā ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.

Whatever saṅkhāras, be them past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any saṅkhāras are to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Yaṃ kiñci viññāṇaṃ atīt·ānāgata·paccuppannaṃ, ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā sabbaṃ viññāṇaṃ ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.

Whatever viññāṇa, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any viññāṇa is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmim·pi nibbindati, vedanāya·pi nibbindati, saññāya·pi nibbindati, saṅkhāresu·pi nibbindati, viññāṇasmim·pi nibbindati. Nibbindaṃ virajjati. Virāgā vimuccati. Vimuttasmiṃ ‘vimuttami’ti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, n·āparaṃ itthattāyā’ti pajānātī·ti.

Seeing thus, an instructed noble disciple gets disenchanted with rūpa, disenchanted with vedanā, disenchanted with saññā, disenchanted with saṅkhāras, disenchanted with viññāṇa. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. With liberation, there is the ñāṇa: ‘Liberated.’ He understands: ‘Birth is ended, the brahmic life has been lived, what was to be done has been done, there is nothing more for this existence.’

Idam·avoca bhagavā. Attamanā pañca·vaggiyā bhikkhū bhagavato bhāsitaṃ abhinanduṃ.

This is what the Bhagavā said. Delighted, the group of five bhikkhus was pleased by his words.

Imasmiñ·ca pana veyyākaraṇasmiṃ bhaññamāne pañca·vaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.

And while this exposition was being given, the cittas of the group of five bhikkhus, by not clinging, were liberated from the āsavas.

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