Eka½ samaya½ bhagav± b±r±ºasiya½ viharati isipatane migad±ye. Tatra kho bhagav± pañcavaggiye bhikkh³ ±mantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkh³ bhagavato paccassosu½. Bhagav± etadavoca–

I have heard thus. At one time the Blessed One was staying at V±r±nasi in the Deer Park at Isipatana. There he addressed the group of five monks: “Monks!” Those monks replied: “Yes, venerable sir.” And the Sublime One said thus:

“R³pa½, bhikkhave, anatt±. R³pañca hida½, bhikkhave, att± abhavissa, nayida½ r³pa½ ±b±dh±ya sa½vatteyya, labbhetha ca r³pe– ‘eva½ me r³pa½ hotu, eva½ me r³pa½ m± ahos²’ti. Yasm± ca kho, bhikkhave, r³pa½ anatt±, tasm± r³pa½ ±b±dh±ya sa½vattati, na ca labbhati r³pe– ‘eva½ me r³pa½ hotu, eva½ me r³pa½ m± ahos²’”ti.

“Materiality, monks, is not Self. Monks, if materiality were the Self then this material-form would not be given to illness. Then it would be possible of this material-form - ‘Let my material-form be like this’ - ‘Let my material-form not be like that.’ But surely because materiality is not Self, this material-form is given to illness. Then it is not possible of this material-form - ‘Let my material-form be like this’ - ‘Let my material-form not be like that.’

“Vedan± anatt±. Vedan± ca hida½, bhikkhave, att± abhavissa, nayida½ vedan± ±b±dh±ya sa½vatteyya, labbhetha ca vedan±ya– ‘eva½ me vedan± hotu, eva½ me vedan± m± ahos²’ti. Yasm± ca kho, bhikkhave, vedan± anatt±, tasm± vedan± ±b±dh±ya sa½vattati, na ca labbhati vedan±ya– ‘eva½ me vedan± hotu, eva½ me vedan± m± ahos²’”ti.

“Sensations are not Self. If sensations were the Self, these sensations would not be given to illness. Then it would be possible of sensations - ‘Let my sensations be like this’ - ‘Let my sensations not be like that.’ But surely because sensations are not Self, these sensations are given to illness. Then it is not possible of these sensations - ‘Let my sensations be like this’ - ‘Let my sensations not be like that.’

“Saññ± anatt±. Saññ± ca hida½, bhikkhave, att± abhavissa, nayida½ saññ± ±b±dh±ya sa½vatteyya, labbhetha ca saññ±ya– ‘eva½ me saññ± hotu, eva½ me saññ± m± ahos²’ti. Yasm± ca kho, bhikkhave, saññ± anatt±, tasm± saññ± ±b±dh±ya sa½vattati, na ca labbhati saññ±ya– ‘eva½ me saññ± hotu, eva½ me saññ± m± ahos²’”ti

“Sense-perception is not Self. If sense-perception were the Self, this sense-perception would not be given to illness. Then it would be possible of sense-perception - ‘Let my sense-perception be like this’ - ‘Let my sense-perception not be like that.’ But surely because sense-perception is not Self, this sense-perception is given to illness. Then it is not possible of this sense-perception - ‘Let my perception be like this’ - ‘Let my perception not be like that.’

“Saªkh±r± anatt±. Saªkh±r± ca hida½, bhikkhave, att± abhavissa, nayida½ saªkh±r± ±b±dh±ya sa½vatteyya, labbhetha ca saªkh±resu– ‘eva½ me saªkh±r± hotu, eva½ me saªkh±r± m± ahos²’ti. Yasm± ca kho, bhikkhave, saªkh±r± anatt±, tasm± saªkh±r± ±b±dh±ya sa½vattati, na ca labbhati saªkh±resu– ‘eva½ me saªkh±r± hotu, eva½ me saªkh±r± m± ahos²’”ti

“Volitional cognition is not Self. If volitional cognition were the Self, this volitional cognition would not be given to illness. Then it would be possible of volitional cognition - ‘Let my volitional cognition be like this’ - ‘Let my volitional cognition not be like that.’ But surely because volitional cognition is not Self, this volitional cognition is given to illness. Then it is not possible of this volitional cognition - ‘Let my volitional cognition be like this’ - ‘Let my volitional cognition not be like that.’

“Viññ±ºa½ anatt±. Viññ±ºañca hida½, bhikkhave, att± abhavissa, nayida½ viññ±ºa½ ±b±dh±ya sa½vatteyya, labbhetha ca viññ±ºe– ‘eva½ me viññ±ºa½ hotu, eva½ me viññ±ºa½ m± ahos²’ti. Yasm± ca kho, bhikkhave, viññ±ºa½ anatt±, tasm± viññ±ºa½ ±b±dh±ya sa½vattati, na ca labbhati viññ±ºe– ‘eva½ me viññ±ºa½ hotu, eva½ me viññ±ºa½ m± ahos²’”ti.

“Consciousness is not Self. If consciousness were the Self, this consciousness would not be given to illness. Then it would be possible of consciousness - ‘Let my consciousness be like this’ - ‘Let my consciousness not be like that.’ But surely because consciousness is not Self, this consciousness is given to illness. Then it is not possible of this consciousness - ‘Let my consciousness be like this’ - ‘Let my consciousness not be like that.’

“Ta½ ki½ maññatha, bhikkhave, r³pa½ nicca½ v± anicca½ v±”ti?

“Monks, what do you think, is materiality constant or inconstant?”

“Anicca½, bhante”.

“Inconstant, Venerable sir.”

“Ya½ pan±nicca½ dukkha½ v± ta½ sukha½ v±”ti?

“Of what is inconstant, is it pleasurable or unpleasant?”

“Dukkha½, bhante”.

“Unpleasant, venerable sir.”

“Ya½ pan±nicca½ dukkha½ vipariº±madhamma½, kalla½ nu ta½ samanupassitu½– ‘eta½ mama, esohamasmi, eso me att±’”ti?

“Of what is inconstant, unpleasant and subject to become otherwise: is it proper to regard as ‘This is mine, I am this, this is my ‘self’’?

“No heta½, bhante”.

“Indeed not venerable sir.”

“Ta½ ki½ maññatha, bhikkhave, vedan±… saññ±… saªkh±r±… viññ±ºa½ nicca½ v± anicca½ v±”ti?

“Monks, what do you think, are sensations of feeling …sense perception …volitional cognition …consciousness constant or inconstant?”

“Anicca½, bhante”.

“Inconstant, Venerable sir.”

“Ya½ pan±nicca½ dukkha½ v± ta½ sukha½ v±”ti?

“Of what is inconstant, is it pleasurable or unpleasant?”

“Dukkha½, bhante”.

“Unpleasant, venerable sir.”

“ Ya½ pan±nicca½ dukkha½ vipariº±madhamma½, kalla½ nu ta½ samanupassitu½– ‘eta½ mama, eso hamasmi, eso me att±’”ti?

“Of what is inconstant, unpleasant and subject to become otherwise: is it proper to regard as ‘This is mine, I am this, this is my ‘self’’?

“No heta½, bhante”.

“Indeed not venerable sir.”

“Tasm±tiha, bhikkhave, ya½ kiñci r³pa½ at²t±n±gatapaccuppanna½ ajjhatta½ v± bahiddh± v± o¼±rika½ v± sukhuma½ v± h²na½ v± paº²ta½ v± ya½ d³re santike v±, sabba½ r³pa½– ‘neta½ mama, nesohamasmi, na meso att±’ti evameta½ yath±bh³ta½ sammappaññ±ya daµµhabba½.

“Monk, thus of any kind of materiality whatever; of the past, present or future, of internal or external, coarse or subtle, ordinary or rarefied, whether remote or present, all materiality - must be seen as it really is and in true wisdom thus ‘This is not mine, I am not this, this is not my ‘Self’.’”

Y± k±ci vedan± at²t±n±gatapaccuppann± ajjhatt± v± bahiddh± v± o¼±rik± v± sukhum± v± h²n± v± paº²t± v± y± d³re santike v±, sabb± vedan±– ‘neta½ mama, nesohamasmi, na meso att±’ti evameta½ yath±bh³ta½ sammappaññ±ya daµµhabba½.

“And of any sensations of feeling at all, of the past, future or presently existing, whether personal or impersonal; eminent or subtle; inferior or excellent; far or near; all sensations of feeling - Is to be seen in truth with complete understanding as - ‘This is not mine, I am not this, this is not my ‘Self’.’

Y± k±ci saññ± at²t±n±gatapaccuppann± ajjhatt± v± bahiddh± v± o¼±rik± v± sukhum± v± h²n± v± paº²t± v± y± d³re santike v±, sabb± saññ±– ‘neta½ mama, nesohamasmi, na meso att±’ti evameta½ yath±bh³ta½ sammappaññ±ya daµµhabba½.

“And of any sense perception at all, of the past, future or presently existing, whether personal or impersonal; eminent or subtle; inferior or excellent; far or near; all sense perception - Is to be seen in truth with complete understanding as - ‘This is not mine, I am not this, this is not my ‘Self’.’

Ye keci saªkh±r± at²t±n±gatapaccuppann± ajjhatta½ v± bahiddh± v± o¼±rik± v± sukhum± v± h²n± v± paº²t± v± ye d³re santike v±, sabbe saªkh±r±– ‘neta½ mama, nesohamasmi, na meso att±’ti evameta½ yath±bh³ta½ sammappaññ±ya daµµhabba½.

“And of any volitional cognition at all, of the past, future or presently existing, whether personal or impersonal; eminent or subtle; inferior or excellent; far or near; all volitional cognition - Is to be seen in truth with complete understanding as - ‘This is not mine, I am not this, this is not my ‘Self’.’

“Ya½ kiñci viññ±ºa½ at²t±n±gatapaccuppanna½ ajjhatta½ v± bahiddh± v± o¼±rika½ v± sukhuma½ v± h²na½ v± paº²ta½ v± ya½ d³re santike v±, sabba½ viññ±ºa½– ‘neta½ mama, nesohamasmi, na meso att±’ti evameta½ yath±bh³ta½ sammappaññ±ya daµµhabba½.

“And of any consciousness at all, of the past, future or presently existing, whether personal or impersonal; eminent or subtle; inferior or excellent; far or near; all consciousness - Is to be seen in truth with complete understanding as - ‘This is not mine, I am not this, this is not my ‘Self’.’

“Eva½ passa½, bhikkhave, sutav± ariyas±vako r³pasmimpi nibbindati, vedan±yapi nibbindati, saññ±yapi nibbindati, saªkh±resupi nibbindati, viññ±ºasmimpi nibbindati. Nibbinda½ virajjati; vir±g± vimuccati. Vimuttasmi½ vimuttamiti ñ±ºa½ hoti. ‘Kh²º± j±ti, vusita½ brahmacariya½, kata½ karaº²ya½, n±para½ itthatt±y±’ti paj±n±t²”ti.

“Monks, seeing thus the learned noble disciple has revulsion towards materiality, has revulsion towards sensations of feeling, has revulsion towards sense-perception, has revulsion towards volitional cognition, and has revulsion towards consciousness. With revulsion there is freedom from passion, with dispassion there is release, Thus released there is the knowledge ‘This is Liberation!’ Gone is the possibility of rebirth, fulfilled is the renounced life, the goal has been reached, of this existence there is no further goal.”

Idamavoca bhagav±. Attaman± pañcavaggiy± bhikkh³ bhagavato bh±sita½ abhinandu½.

This was said by the Sublime One. Uplifted in mind, the group of five monks took pleasure in his words.

Imasmiñca pana veyy±karaºasmi½ bhaññam±ne pañcavaggiy±na½ bhikkh³na½ anup±d±ya ±savehi citt±ni vimucci½s³ti. Sattama½.

And while this exposition was given, the group of five monks through lack of clinging-identification were released from the unwholesome outflows.

~~~

[Khantijayo Bhikkhu]