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8/2/2019 anatta_interlinear

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Anattalakkhaṇasutta

Te Discourse on the Not-self Characteristic

[Based on the text of the World Tipiṭaka 13S3 ¶297 Section 1.2.1.7(hp://studies.worldtipitaka.org/tipitaka/13S3/1/1.2/1.2.1/1.2.1.7)and the translation of anissaro Bhikkhu on Access to Insight

(hp://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.059.than.html)]

Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.

I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge atIsipatana.

Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi— “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavatopaccassosuṃ. Bhagavā etadavoca—

ere he addressed the group of ve monks:

“Rūpaṃ, bhikkhave, anaā.

"Form, monks, is not self.

Rūpañca hidaṃ, bhikkhave, aā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvaeyya,

If form were the self, this form would not lend itself to dis-ease.

labbhetha ca rūpe— ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.

It would be possible [to say] with regard to form, 'Let this form be thus. Let this form not be thus.'

Yasmā ca kho, bhikkhave, rūpaṃ anaā, tasmā rūpaṃ ābādhāya saṃvaati,

But precisely because form is not self, form lends itself to dis-ease.

na ca labbhati rūpe— ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.

And it is not possible [to say] with regard to form, 'Let this form be thus. Let this form not be thus.'

Vedanā anaā.

"Feeling is not self.

Vedanā ca hidaṃ, bhikkhave, aā abhavissa, nayidaṃ vedanā ābādhāya saṃvaeyya,

If feeling were the self, this feeling would not lend itself to dis-ease.

labbhetha ca vedanāya— ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti.

It would be possible [to say] with regard to feeling, 'Let this feeling be thus. Let this feeling not be thus.'

Yasmā ca kho, bhikkhave, vedanā anaā, tasmā vedanā ābādhāya saṃvaati,





Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti?

"What do you think, monks — Is form constant or inconstant?"

“Aniccaṃ, bhante”.

"Inconstant, lord."

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

"And is that whi is inconstant easeful or stressful?"

“Dukkhaṃ, bhante”.

"Stressful, lord."

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ— ‘etaṃ mama,esohamasmi, eso me aā’”ti?

"And is it ing to regard what is inconstant, stressful, subject to ange as: 'is is mine. is is myself. is is what I am'?"

“No hetaṃ, bhante”.

"No, lord."

Vedanā…

"feeling"

saññā…"perception"

saṅkhārā…

"fabrications"

viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?

"Is consciousness constant or inconstant?"

“Aniccaṃ, bhante”.

"Inconstant, lord."

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

"And is that whi is inconstant easeful or stressful?"

“Dukkhaṃ, bhante”.

"Stressful, lord."



“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ— ‘etaṃ mama,esohamasmi, eso me aā’”ti?

"And is it ing to regard what is inconstant, stressful, subject to ange as: 'is is mine. is is myself. is is what I am'?"

“No hetaṃ, bhante”.

"No, lord."

Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhaaṃ vā bahiddhā vā oḷārikaṃvā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā,

"us, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle;common or sublime; far or near:

sabbaṃ rūpaṃ— ‘netaṃ mama, nesohamasmi, na meso aā’ti evametaṃ yathābhūtaṃ

sammappaññāya daṭṭhabbaṃ.every form is to be seen as it actually is with right discernment as: 'is is not mine. is is not my self.is is not what I am.'

Yā kāci vedanā atītānāgatapaccuppannā ajjhaā vā bahiddhā vā…pe… yā dūre santike vā,

"Any feeling whatsoever that is past, future, or present; internal or externalfar or near:

sabbā vedanā— ‘netaṃ mama, nesohamasmi, na meso aā’ti evametaṃ yathābhūtaṃ sammappaññāyadaṭṭhabbaṃ.

every feeling is to be seen as it actually is with right discernment as: 'is is not mine. is is not my self.

is is not what I am.'

Yā kāci saññā…pe…

"Any perception whatsoever

ye keci saṅkhārā atītānāgatapaccuppannā ajjhaaṃ vā bahiddhā vā…pe… ye dūre santike vā,

"Any fabrications whatsoever that are past, future, or present; internal or externalfar or near:

sabbe saṅkhārā— ‘netaṃ mama, nesohamasmi, na meso aā’ti evametaṃ yathābhūtaṃsammappaññāya daṭṭhabbaṃ.

all fabrications are to be seen as they actually are with right discernment as: 'is is not mine. is is notmy self. is is not what I am.'

Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhaaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vāhīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā,

"Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle;common or sublime; far or near:



sabbaṃ viññāṇaṃ— ‘netaṃ mama, nesohamasmi, na meso aā’ti evametaṃ yathābhūtaṃsammappaññāya daṭṭhabbaṃ.

every consciousness is to be seen as it actually is with right discernment as: 'is is not mine. is is notmy self. is is not what I am.'

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapinibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati

"Seeing thus, the well-instructed disciple of the noble ones grows disenanted with form, disenantedwith feeling, disenanted with perception, disenanted with fabrications, disenanted withconsciousness.

Nibbindaṃ virajjati;

Disenanted, he becomes dispassionate.

virāgā vimuccati.rough dispassion, he is fully released.

Vimuasmiṃ vimuamiti ñāṇaṃ hoti.

With full release, there is the knowledge, 'Fully released.'

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ ihaāyā’ti pajānātī”ti.

He discerns that 'Birth is ended, the holy life fullled, the task done. ere is nothing further for thisworld.'"

Idamavoca bhagavā.

at is what the Blessed One said.

Aamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinanduṃ.

Gratied, the group of ve monks delighted at his words.

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne pañcavaggiyānaṃ bhikkhūnaṃ anupādāya āsavehiciāni vimucciṃsūti.

And while this explanation was being given, the hearts of the group of ve monks, through not clinging(not being sustained), were fully released from fermentation/euents.

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