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Linked Discourses 22 59 संयुत्त निकाय 22।1 59
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Anattalakkhaṇasutta
Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.
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Linked Discourses 22.59
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6। उपयवग्गu·pa·ya·vag·ga
6. Upayavagga
6. Involvement
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अनत्तलक्खणसुत्तa·nat·ta·lak·kha·ṇa·sut·ta
Anattalakkhaṇasutta
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“भिक्खवो”ति।bhik·kha·vo
“bhikkhavo”ti.
“Mendicants!”
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“भदन्ते”तिbha·dan·te तेte भिक्खूbhik·khū भगवतोbha·ga·va·to पच्चस्सोसुं।pac·cas·so·suṃ
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
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रूपञ्चrū·pañ·ca हिदं,hi·daṃ भिक्खवे,bhik·kha·ve अत्ताat·tā अभविस्स,a·bha·vis·sa नयिदंna·yi·daṃ रूपंrū·paṃ आबाधायā·bā·dhā·ya संवत्तेय्य,saṃ·vat·tey·ya लब्भेथlab·bhe·tha चca रूपे:rū·pe
Rūpañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ rūpaṁ ābādhāya saṁvatteyya, labbhetha ca rūpe:
For if form were self, it wouldn’t lead to affliction. And you could compel form:
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यस्माyas·mā चca खो,kho भिक्खवे,bhik·kha·ve रूपंrū·paṃ अनत्ता,a·nat·tā तस्माtas·mā रूपंrū·paṃ आबाधायā·bā·dhā·ya संवत्तति,saṃ·vat·ta·ti नna चca लब्भतिlab·bha·ti रूपे:rū·pe
Yasmā ca kho, bhikkhave, rūpaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati, na ca labbhati rūpe:
But because form is not-self, it leads to affliction. And you can’t compel form:
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वेदनाve·da·nā चca हिदं,hi·daṃ भिक्खवे,bhik·kha·ve अत्ताat·tā अभविस्स,a·bha·vis·sa नयिदंna·yi·daṃ वेदनाve·da·nā आबाधायā·bā·dhā·ya संवत्तेय्य,saṃ·vat·tey·ya लब्भेथlab·bhe·tha चca वेदनाय:ve·da·nā·ya
Vedanā ca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ vedanā ābādhāya saṁvatteyya, labbhetha ca vedanāya:
(Pāli only)
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सङ्खाराsaṅ·khā·rā चca हिदं,hi·daṃ भिक्खवे,bhik·kha·ve अत्ताat·tā अभविस्संसु,a·bha·vis·saṃ·su नयिदंna·yi·daṃ सङ्खाराsaṅ·khā·rā आबाधायā·bā·dhā·ya संवत्तेय्युं,saṃ·vat·tey·yuṃ लब्भेथlab·bhe·tha चca सङ्खारेसु:saṅ·khā·re·su
Saṅkhārā ca hidaṁ, bhikkhave, attā abhavissaṁsu, nayidaṁ saṅkhārā ābādhāya saṁvatteyyuṁ, labbhetha ca saṅkhāresu:
(Pāli only)
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यस्माyas·mā चca खो,kho भिक्खवे,bhik·kha·ve सङ्खाराsaṅ·khā·rā अनत्ता,a·nat·tā तस्माtas·mā सङ्खाराsaṅ·khā·rā आबाधायā·bā·dhā·ya संवत्तन्ति,saṃ·vat·tan·ti नna चca लब्भतिlab·bha·ti सङ्खारेसु:saṅ·khā·re·su
Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṁvattanti, na ca labbhati saṅkhāresu:
(Pāli only)
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विञ्ञाणञ्चviñ·ñā·ṇañ·ca हिदं,hi·daṃ भिक्खवे,bhik·kha·ve अत्ताat·tā अभविस्स,a·bha·vis·sa नयिदंna·yi·daṃ विञ्ञाणंviñ·ñā·ṇaṃ आबाधायā·bā·dhā·ya संवत्तेय्य,saṃ·vat·tey·ya लब्भेथlab·bhe·tha चca विञ्ञाणे:viñ·ñā·ṇe
Viññāṇañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya, labbhetha ca viññāṇe:
For if consciousness were self, it wouldn’t lead to affliction. And you could compel consciousness:
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यस्माyas·mā चca खो,kho भिक्खवे,bhik·kha·ve विञ्ञाणंviñ·ñā·ṇaṃ अनत्ता,a·nat·tā तस्माtas·mā विञ्ञाणंviñ·ñā·ṇaṃ आबाधायā·bā·dhā·ya संवत्तति,saṃ·vat·ta·ti नna चca लब्भतिlab·bha·ti विञ्ञाणे:viñ·ñā·ṇe
Yasmā ca kho, bhikkhave, viññāṇaṁ anattā, tasmā viññāṇaṁ ābādhāya saṁvattati, na ca labbhati viññāṇe:
But because consciousness is not-self, it leads to affliction. And you can’t compel consciousness:
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“Impermanent, sir.”
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सञ्ञाsañ·ñā …
saññā …
“Is perception permanent or impermanent?” …
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“Impermanent, sir.”
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“तस्मातिह,tas·mā·ti·ha भिक्खवे,bhik·kha·ve यंyaṃ किञ्चिkiñ·ci रूपंrū·paṃ अतीतानागतपच्चुप्पन्नंa·tī·tā·nā·ga·ta·pac·cup·pan·naṃ अज्झत्तंaj·jhat·taṃ वाvā बहिद्धाba·hid·dhā वाvā ओळारिकंo·ḷā·ri·kaṃ वाvā सुखुमंsu·khu·maṃ वाvā हीनंhī·naṃ वाvā पणीतंpa·ṇī·taṃ वाvā यंyaṃ दूरेdū·re सन्तिकेsan·ti·ke वा,vā सब्बंsab·baṃ रूपं:rū·paṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दट्ठब्बं।daṭ·ṭhab·baṃ
“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; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
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याyā काचिkā·ci वेदनाve·da·nā अतीतानागतपच्चुप्पन्नाa·tī·tā·nā·ga·ta·pac·cup·pan·nā अज्झत्ताaj·jhat·tā वाvā बहिद्धाba·hid·dhā वाvā …पे…pe याyā दूरेdū·re सन्तिकेsan·ti·ke वा,vā सब्बाsab·bā वेदना:ve·da·nā ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दट्ठब्बं।daṭ·ṭhab·baṃ
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.
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येye केचिke·ci सङ्खाराsaṅ·khā·rā अतीतानागतपच्चुप्पन्नाa·tī·tā·nā·ga·ta·pac·cup·pan·nā अज्झत्तंaj·jhat·taṃ वाvā बहिद्धाba·hid·dhā वाvā …पे…pe येye दूरेdū·re सन्तिकेsan·ti·ke वा,vā सब्बेsab·be सङ्खारा:saṅ·khā·rā ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दट्ठब्बं।daṭ·ṭhab·baṃ
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.
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यंyaṃ किञ्चिkiñ·ci विञ्ञाणंviñ·ñā·ṇaṃ अतीतानागतपच्चुप्पन्नंa·tī·tā·nā·ga·ta·pac·cup·pan·naṃ अज्झत्तंaj·jhat·taṃ वाvā बहिद्धाba·hid·dhā वाvā ओळारिकंo·ḷā·ri·kaṃ वाvā सुखुमंsu·khu·maṃ वाvā हीनंhī·naṃ वाvā पणीतंpa·ṇī·taṃ वाvā यंyaṃ दूरेdū·re सन्तिकेsan·ti·ke वा,vā सब्बंsab·baṃ विञ्ञाणं:viñ·ñā·ṇaṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दट्ठब्बं।daṭ·ṭhab·baṃ
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; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
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एवंe·vaṃ पस्सं,pas·saṃ भिक्खवे,bhik·kha·ve सुतवाsu·ta·vā अरियसावकोa·ri·ya·sā·va·ko रूपस्मिम्पिrū·pas·mim·pi निब्बिन्दति,nib·bin·da·ti वेदनायपिve·da·nā·ya·pi निब्बिन्दति,nib·bin·da·ti सञ्ञायपिsañ·ñā·ya·pi निब्बिन्दति,nib·bin·da·ti सङ्खारेसुपिsaṅ·khā·re·su·pi निब्बिन्दति,nib·bin·da·ti विञ्ञाणस्मिम्पिviñ·ñā·ṇas·mim·pi निब्बिन्दति।nib·bin·da·ti
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.
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निब्बिन्दंnib·bin·daṃ विरज्जति;vi·raj·ja·ti विरागाvi·rā·gā विमुच्चति।vi·muc·ca·ti विमुत्तस्मिंvi·mut·tas·miṃ विमुत्तमितिvi·mut·ta·mi·ti ञाणंñā·ṇaṃ होति।ho·ti
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
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‘खीणाkhī·ṇā जाति,jā·ti वुसितंvu·si·taṃ ब्रह्मचरियं,brah·ma·ca·ri·yaṃ कतंka·taṃ करणीयं,ka·ra·ṇī·yaṃ नापरंnā·pa·raṃ इत्थत्ताया’तिit·that·tā·yā पजानाती”ति।pa·jā·nā·tī
‘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 nothing further for this place.’”
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इमस्मिञ्चi·mas·miñ·ca पनpa·na वेय्याकरणस्मिंvey·yā·ka·ra·ṇas·miṃ भञ्ञमानेbhañ·ña·mā·ne पञ्चवग्गियानंpañ·ca·vag·gi·yā·naṃ भिक्खूनंbhik·khū·naṃ अनुपादायa·nu·pā·dā·ya आसवेहिā·sa·ve·hi चित्तानिcit·tā·ni विमुच्चिंसूति।vi·muc·ciṃ·sū·ti
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne pañcavaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.
And while this discourse was being spoken, the minds of the group of five mendicants were freed from defilements by not grasping.
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सत्तमं।sat·ta·maṃ
Sattamaṁ.
(Pāli only)
Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.