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संयुत्त निकाय २२।५९
Saṁyutta Nikāya 22.59
The Related Suttas Collection 22.59
६। उपयवग्ग
6. Upayavagga
6. Involvement
अनत्तलक्खणसुत्त
Anattalakkhaṇasutta
The Characteristic of Not-Self
एकं समयं भगवा बाराणसियं विहरति इसिपतने मिगदाये। तत्र खो भगवा पञ्चवग्गिये भिक्खू आमन्तेसि:
Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:
At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. There the Buddha addressed the group of five bhikkhus:
“भिक्खवो”ति।
“bhikkhavo”ti.
“Bhikkhus!”
“भदन्ते”ति ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“रूपं, भिक्खवे, अनत्ता। रूपञ्च हिदं, भिक्खवे, अत्ता अभविस्स, नयिदं रूपं आबाधाय संवत्तेय्य, लब्भेथ च रूपे: ‘एवं मे रूपं होतु, एवं मे रूपं मा अहोसीऽति। यस्मा च खो, भिक्खवे, रूपं अनत्ता, तस्मा रूपं आबाधाय संवत्तति, न च लब्भति रूपे: ‘एवं मे रूपं होतु, एवं मे रूपं मा अहोसीऽति।
“Rūpaṁ, bhikkhave, anattā. Rūpañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ rūpaṁ ābādhāya saṁvatteyya, labbhetha ca rūpe: ‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati, na ca labbhati rūpe: ‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti.
“Bhikkhus, form is not-self. For if form were self, it wouldn’t lead to affliction. And you could compel form: ‘May my form be like this! May it not be like that!’ But because form is not-self, it leads to affliction. And you can’t compel form: ‘May my form be like this! May it not be like that!’
वेदना अनत्ता। वेदना च हिदं, भिक्खवे, अत्ता अभविस्स, नयिदं वेदना आबाधाय संवत्तेय्य, लब्भेथ च वेदनाय: ‘एवं मे वेदना होतु, एवं मे वेदना मा अहोसीऽति। यस्मा च खो, भिक्खवे, वेदना अनत्ता, तस्मा वेदना आबाधाय संवत्तति, न च लब्भति वेदनाय: ‘एवं मे वेदना होतु, एवं मे वेदना मा अहोसीऽति।
Vedanā anattā. Vedanā ca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ vedanā ābādhāya saṁvatteyya, labbhetha ca vedanāya: ‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṁvattati, na ca labbhati vedanāya: ‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti.
Feeling is not-self …
सञ्ञा अनत्ता …पे…
Saññā anattā …pe…
Perception is not-self …
सङ्खारा अनत्ता। सङ्खारा च हिदं, भिक्खवे, अत्ता अभविस्संसु, नयिदं सङ्खारा आबाधाय संवत्तेय्युं, लब्भेथ च सङ्खारेसु: ‘एवं मे सङ्खारा होन्तु, एवं मे सङ्खारा मा अहेसुन्ऽति। यस्मा च खो, भिक्खवे, सङ्खारा अनत्ता, तस्मा सङ्खारा आबाधाय संवत्तन्ति, न च लब्भति सङ्खारेसु: ‘एवं मे सङ्खारा होन्तु, एवं मे सङ्खारा मा अहेसुन्ऽति।
saṅkhārā anattā. Saṅkhārā ca hidaṁ, bhikkhave, attā abhavissaṁsu, nayidaṁ saṅkhārā ābādhāya saṁvatteyyuṁ, labbhetha ca saṅkhāresu: ‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti. Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṁvattanti, na ca labbhati saṅkhāresu: ‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti.
Choices are not-self …
विञ्ञाणं अनत्ता। विञ्ञाणञ्च हिदं, भिक्खवे, अत्ता अभविस्स, नयिदं विञ्ञाणं आबाधाय संवत्तेय्य, लब्भेथ च विञ्ञाणे: ‘एवं मे विञ्ञाणं होतु, एवं मे विञ्ञाणं मा अहोसीऽति। यस्मा च खो, भिक्खवे, विञ्ञाणं अनत्ता, तस्मा विञ्ञाणं आबाधाय संवत्तति, न च लब्भति विञ्ञाणे: ‘एवं मे विञ्ञाणं होतु, एवं मे विञ्ञाणं मा अहोसीऽति।
Viññāṇaṁ anattā. Viññāṇañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya, labbhetha ca viññāṇe: ‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti. Yasmā ca kho, bhikkhave, viññāṇaṁ anattā, tasmā viññāṇaṁ ābādhāya saṁvattati, na ca labbhati viññāṇe: ‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti.
Consciousness is not-self. For if consciousness were self, it wouldn’t lead to affliction. And you could compel consciousness: ‘May my consciousness be like this! May it not be like that!’ But because consciousness is not-self, it leads to affliction. And you can’t compel consciousness: ‘May my consciousness be like this! May it not be like that!’
तं किं मञ्ञथ, भिक्खवे, रूपं निच्चं वा अनिच्चं वा”ति?
Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
What do you think, bhikkhus? Is form permanent or impermanent?”
“अनिच्चं, भन्ते”।
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“दुक्खं, भन्ते”।
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“यं पनानिच्चं दुक्खं विपरिणामधम्मं, कल्लं नु तं समनुपस्सितुं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति?
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“वेदना …
“Vedanā …
“Is feeling permanent or impermanent?” …
सञ्ञा …
saññā …
“Is perception permanent or impermanent?” …
सङ्खारा …
saṅkhārā …
“Are choices permanent or impermanent?” …
विञ्ञाणं निच्चं वा अनिच्चं वा”ति?
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Is consciousness permanent or impermanent?”
“अनिच्चं, भन्ते”।
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“दुक्खं, भन्ते”।
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“यं पनानिच्चं दुक्खं विपरिणामधम्मं, कल्लं नु तं समनुपस्सितुं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति?
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“तस्मातिह, भिक्खवे, यं किञ्चि रूपं अतीतानागतपच्चुप्पन्नं अज्झत्तं वा बहिद्धा वा ओळारिकं वा सुखुमं वा हीनं वा पणीतं वा यं दूरे सन्तिके वा, सब्बं रूपं: ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय दट्ठब्बं।
“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
या काचि वेदना अतीतानागतपच्चुप्पन्ना अज्झत्ता वा बहिद्धा वा …पे… या दूरे सन्तिके वा, सब्बा वेदना: ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय दट्ठब्बं।
Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā …pe… yā dūre santike vā, sabbā vedanā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Any kind of feeling at all …
या काचि सञ्ञा …पे…
Yā kāci saññā …pe…
Any kind of perception at all …
ये केचि सङ्खारा अतीतानागतपच्चुप्पन्ना अज्झत्तं वा बहिद्धा वा …पे… ये दूरे सन्तिके वा, सब्बे सङ्खारा: ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय दट्ठब्बं।
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā …pe… ye dūre santike vā, sabbe saṅkhārā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Any kind of choices at all …
यं किञ्चि विञ्ञाणं अतीतानागतपच्चुप्पन्नं अज्झत्तं वा बहिद्धा वा ओळारिकं वा सुखुमं वा हीनं वा पणीतं वा यं दूरे सन्तिके वा, सब्बं विञ्ञाणं: ‘नेतं मम, नेसोहमस्मि, न मेसो अत्ताऽति एवमेतं यथाभूतं सम्मप्पञ्ञाय दट्ठब्बं।
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
You should truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
एवं पस्सं, भिक्खवे, सुतवा अरियसावको रूपस्मिम्पि निब्बिन्दति, वेदनायपि निब्बिन्दति, सञ्ञायपि निब्बिन्दति, सङ्खारेसुपि निब्बिन्दति, विञ्ञाणस्मिम्पि निब्बिन्दति। निब्बिन्दं विरज्जति; विरागा विमुच्चति। विमुत्तस्मिं विमुत्तमिति ञाणं होति।
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानाती”ति।
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
इदमवोच भगवा। अत्तमना पञ्चवग्गिया भिक्खू भगवतो भासितं अभिनन्दुं। इमस्मिञ्च पन वेय्याकरणस्मिं भञ्ञमाने पञ्चवग्गियानं भिक्खूनं अनुपादाय आसवेहि चित्तानि विमुच्चिंसूति।
Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinanduṁ. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne pañcavaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.
That is what the Buddha said. Satisfied, the group of five bhikkhus approved what the Buddha said. And while this discourse was being spoken, the minds of the group of five bhikkhus were freed from defilements by not grasping.
सत्तमं।
Sattamaṁ.
The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
