3
อนัตตะลักขณะสูตร
Anatta-lakkhana
Sutta : The Discourse on the Not-Self
Characteristic.
[Évaṃ-mé
sutaṃ] I
have heard on one occasion the Blessed
ÉkaṃsamayaṃBhagavā One was staying
at Varanasi in the Game
Baranasiyaṃviharati
isipatané migadāyé. refuge at Isipatana.
There he addressed he group of five monks.
“Rūpaṃ
bhkkhavé anattā. The
body,monks, is not self.
Rūpañca
hidaṃ bhikkhavé attā abhavissa, If
the body were the self,
Nayidaṃ rūpaṃ ābādhāya
samvatteyya, this body would not lend itself to
Dis-ease.
Labbhétha
ca rūpé, It
would be possible(to say) with regard to
the body,
Évaṃ
mé rūpaṃ hotu évaṃ mé ‘Let my body be thus. Let my
body
Rūpaṃ
mā ahosīti.
Not be thus.
Yasmā
ca kho bhikkhavé rūpaṃ anattā, But precisely because the body
is not
Selt.
Tasmā
rūpaṃ ābādhāya samvattati, the
body lends itself to dis-ease.
Na
ca labbhati rūpé, And
it is not possible ( to say) with
Regard
to the body,
Évaṃ
mé rūpaṃ hotu évam mé rūpaṃ Let my body be thus. Let my body
not
Mā
ahositi. Be
thus.
Védanā
anattā. Feeling
is not self.
Védanā
ca hidaṃ bhikkhavé attā abhavissa, If
feeling were to the self.
Nayidaṃ
védanā abādhāya saṃvatteyya, this feeling
would not lend itself to
Dis-ease.
Labbhétha
ca védanāya, It
would be possible ( to say) with regard
To
feeling.
Évaṃ
mé vedanā hotu évaṃ mé Let my feeling be thus. Let my
feeling
Védanā
mā ahosīti. Not
be thus.
Yasmā
ca kho bhikkhavé védanā anattā, But precisely because feeling is
not self,
Tasmā
védanā ābādhāya saṃvattati, this
feeling would not lend itself to
Dis-ease.
Na
ca labbhati védanāya, It
would be possible ( to say ) with
Regard
to feeling.
Évaṃ
mé vedanā hotu évaṃ mé Let my feeling be thus. Let my
feeling
Védanā
mā ahosīti. Not
be thus.
Saññā
anattā. Perception
is not self.
Saññā
ca hidaṃ bhikkhavé attā abhavissa, If
perception were the self,
Nayidaṃ
saññā ābādhāya saṃvatteyya, this perception would not lend
itself to
Dis-ease.
Labbhétha
ca saññāya, It would be possible ( to say)
with regard
To
perception.
Évaṃ
mé saññā hotu évaṃ mé Let my perception be thus. Let
my
Saññā
mā ahosīti. Perception
not be thus.
Yasmā
ca kho bhikkhavé saññā anattā, But precisely because perception
is not
Self,
Tasmā
saññā ābādhāya samvattati, perception
lends itself to dis-ease.
Na
ca labbhati saññāya, It would be possible ( to say )
with
Regard
to perception.
Évaṃ
mé saññā hotu éveṃ mé Let my perception be thus. Let
my
Saññā
mā ahosīti. Perception
not be thus.
Saṅkhārā
anattā. Mental
processes are not self.
Saṅkhārā
ca hidaṃ bhikkhavé attā If
mental processes were the self,
Abhvissaṃsu,
Nayidaṃ
saṅkhārā ābādhāya saṃvatteyyuṃ. These
mental processes would not lend
Themselves
to dis-ease.
Labbhétha
ca saṅkhārésu, It
would be possible ( to say ) with
Regard
to mental processes,
Évaṃ
mé saṅkhārā hontu évaṃ mé Let
my mental processes be thus.
Saṅkhārā
ma ahésunti. Let my mental processes not be
thus.
Yasmā
ca kho bhikkhavé saṅhārā anattā, But
precisely because mental processes
Are
not self,
Tasmā
saṅkhārā ābādhāya saṃvattati, mental processes lend themselves
to
Dis-ease.
Na
ca labbhati saṅkhārésu, And
it is not possible ( to say ) with
Regard
to mental processes,
Évaṃ
mé saṅkhārā hontu évaṃ mé Let
my mental processes be thus.
Saṅkhārā
ma ahésunti. Let my mental processes not be
thus.
Viññānaṃ
anattā. Consciousness
is not self.
Viññānanca
hidaṃ bhikkhavé If
consciousness were the self,
attā
abhavissa,
Nayidaṃ
viññānaṃ ābādhāya saṃvatteyya, this
consciousness would not lend itself to
Dis-ease.
Labbhétha
ca viññāné, It would be possible ( to say )
with
Regard
to consciousness,
Évaṃ
mé viññānaṃ hotu évaṃ mé Let my
consciousness be thus.
Viññānaṃ
mā ahosīti. Let
my consciousness not be thus.
Yasmā
ca kho bhikkhavé vaññānaṃ anattā, But
precisely because consciousness is
Not
self,
Tasmā
viññānaṃ ābādhāya saṃvattati, consciousness lends itself to
dis-ease.
Na
ca labbhati viññāné, And it is not possible ( to say
) with
Regard
to consciousness,
Évaṃ
mé viññānaṃ hotu évaṃ mé Let
my consciousness be thus.
Viññānaṃ
mā ahosīti. Let
my consciousness not be thus.
Taṃ
kiṃ maññatha bhikkhavé rūpaṃ How
do you construe thus, monks, -
Niccaṃ
vā aniccaṃ vāti, Is the boy constant or
inconstant?
“
Aniccaṃ bhanté.” “
Inconstant, lord.”
Yaṃ-panāniccaṃ
dukkhaṃ vā taṃ And
is that which is inconstant easeful
Sukkhaṃ
vāti. Or
stressful?
Dukkhaṃ
bhanté. Stressful,
Lord.
Yaṃ-panāniccaṃ
dukkhaṃ viparināma- And is it fitting to regard what
is
Dhammaṃ, inconstant,
stressful, subject to change
Kallaṃ
nu taṃ samanupassituṃ, as:
‘This is mine. This is my self. This
Étaṃ
mama éso’ham’asmi éso mé attāti. Is what
I am?
No
hétaṃ bhanté. No,
Lord.
Taṃ
kiṃ maññatha bhikkhavé védanā How do you construe thus, monks
– Is
Niccā
vā aniccā vāti. Feeling
constant of inconstant?
Aniccaṃ
bhanté. Inconstant,Lord.
Yaṃ-panāciccaṃ
dukkhaṃ vā taṃ And
is that which is inconstant easeful or
Sukkhaṃ
vāti. Stressful?
Dukkhaṃ
bhanté. Stressful,
Lord.
Yaṃ-panāniccaṃ
dukkhaṃ viparināma- And is it fitting to regard what
is
Dhammaṃ, inconstant,
stressful, subject to change
Kallaṃ
nu taṃ samanupassituṃ. As:
This is mine. This is my self.
Étaṃ
mama éso-ham-asmi éso mé attāti. This is
what I am?
No
hétaṃ bhanté. No,lord.
Taṃ
kiṃ mannatha bhkkhave saññā How
do you construe thus, monks – is
Niccā
vā aniccā vāti. Perception
constant or inconstant?
Aniccā
bhanté. Inconstant,
lord.
Yaṃ-panāniccaṃ
dukkhaṃ vā taṃ And
is that which is inconstant easeful or
Sukhaṃ
vāti. Stressful?
Dukkhaṃ
bhanté. Stressful,
lord.
Yaṃ-panāniccaṃ
dukkhaṃ viparināma- And is it fitting to regard what
is
Dhammaṃ, inconstant,
stressful, subject to change
Kallaṃ
nu taṃ samanupāssituṃ, as:
This is mine. This is my self. This
Étaṃ
mama éso’ham-asmi éso mé attāti. is what
I am?
No
hétaṃ bhanté. No,
lord.
Taṃ
kiṃ maññatha bhikkhavé sankhārā How do you construe thus, monks
– Are
Niccā
vā aniccā vāti. Mental
processes constant or inconstant?
Aniccā
bhanté. Inconstant,
lord.
Yaṃ-panāniccaṃ
dukkhaṃ vā taṃ And
is that which in inconstant easeful
Sukhaṃ
vāti. Or
stressful?
Dukkhaṃ
bhanté. Stressful,lord.
Yaṃ-panāniccaṃ
dukkhaṃ viparināma- and is it fitting to regard what
is
Dhammaṃ, inconstant,
stressful, subject to change
Kallaṃ
nu taṃ samanupassituṃ, as:
This is mine. This is my self. This
Étaṃ
mama éso’ham-asmi éso mé attāti. is what
I am?
No
hetaṃ bhanté. No,lord.
Taṃ
kiṃ maññatha bhikkhavé viññānaṃ How to you construe thus, monks
– Is
Niccaṃ
vā aniccaṃ vāti. Consciousness constant or
inconstant?
Aniccaṃ
bhanté. Inconstant,
lord.
Yaṃ-panāniccaṃ
dukkhaṃ vā taṃ And
is that which is inconstant easeful
Sukkhaṃ
vāti. Or
stressful?
Dukkhaṃ
bhanté. Stressful,
lord.
Yaṃ-panāniccaṃ
dukkhaṃ viparināma- And is it fitting to regard what
is
Dhammaṃ, inconstant,
stressful, subject to change
Kallaṃ
nu taṃ samanupassituṃ, as:
This is mine. This is my self. This
Étaṃ
mama éso’ham-asmi éso mé attāti. is what
I am?
No
hétaṃ bhanté. No,
lord.
Tasmātiha
bhikkhavé yaṅkiñci rūpaṃ Thus, monks, any body whatsoever
--
Atitāgagata-paccuppannaṃ, past,
future, or present;
Ajjhattaṃ
vā bahiddhā vā, internal
or external;
Oḷarikaṃ
vā sukhumaṃm vā, blatant
or subtle;
Hīnaṃ vā panītaṃ vā, common
or sublime;
Yandūré
santiké vā,. Far
or near:
Sabbaṃ
rūpaṃ, every body ---
Nétaṃ
mama néso’ham’asmi na méso attāti, is
to be seen as it actually is with right
Évam-étaṃ
yathābhūtaṃ sammappaññāya discernment
as : This is mine. This is
Daṭṭhabbaṃ. Not my self. This is not what I
am.
Yā
kāci védanā atitānāgata-paccuppannā, Any
feeling whatsoever – past, future
Ajjhattā
vā bahiddhā vā, or present; internal or
external;
Olārikā vā sukhumā vā, blatant
or subtle,
Hīnā
vā panītā vā, common
or sublime;
Yā
dūré santiké vā, Sabbé védanā, far
or near : every feeling –
Nétaṃ
mama néso’ham’asmi na méso attāti, is
to be seen as it actually is with right
Évam-étam
yathhābhūtaṃ sammappaññāya discernment
as: This is not mine.
Daṭṭhabbaṃ. This
is not my self. This is not what I am
Yā
kāci saññā atitānagata-paccuppannā, Any
perception whatsoever – past or
Ajjhattā vā bahiddhā vā, present;
internal or external;
Olārikā vā sukhumā vā, bnlatant
or subtle;
Hīnā
vā panītā vā, common
or sublime;
Yā
dūré santiké vā, far
or near;
Sabbā
saññā. Every
perception –
Nétaṃ
mama néso’ham-asmi na méso attāti, is
to be seen as it actually is with right
Évam-étam
yathābhūtaṃ sammappaññāya discernment
as: This is not mine. This is
Daṭṭhabbaṃ. Not
my self. This is not what I am.
Yé
keci sankhārā atītānāgata-paccuppannā, Any
mental processes whatsoever – past,
Ajjhattā
vā bahiddhā vā, future, or present; internal or
external;
Olārikā
vā sukhumā vā, blatant or subtle;
Hīnā
vā panītā vā, common
or sublime;
Yé
dūré santiké vā, far
or near;
Sabbé
saṅkhārā, all
mental processes –
Nétaṃ
mama néso’ham-asmi na méso attāti, Are
to be seen as they actually are with
Évam-étam
yathābhūtaṃ sammappaññāya right
discernment as : This is not mine.
Daṭṭhabbaṃ. This
is not my self. This is not what I am
Yaṅkiñci
viññānaṃ atitānāgata- Any consciousness whatsoever –
past,
Paccupannnaṃ, future,
or present;
Ajjhattaṃ
vā bahiddhā vā, internal
or external;
Olārikaṃ
vā sukhumaṃ vā, blatant
or subtle;
Hīnā
vā panītā vā, common
or sublime;
Yāndūré
santiké vā, far
or near;
Sabbaṃ
viññānaṃ, every
consciousness –
Nétaṃ
mama néso’ham-asmi na méso attāti, is
to be seen as it actually is with right
Évam-étaṃ
yathābhūtaṃ sammappaññāya discernment
as: This is not mine. This
Daṭṭhabbaṃ. Is
not my self. This is not what I am.
Évaṃ
passaṃ bhikkhavé sutavā Seeing
thus, the instructed Noble
Ariya-sāvako, disciple
grows
Rūpasmiṃ
pi nibbindati, discernment with the body,
Védanāya
pi nibbindati, discernment with feeling,
Saññāya
pi nibbindati, discernment
with perception,
Saṅkhārésu
pi nibbandati, discernment
with mental processes, &
Viññānasmiṃ
pi nibbindati. discernment
with consciousness.
Nibbindaṃ
virajjati, Disenchanted,
he becomes dispassionate.
Virāgā
vimuccati, Through
dispassion, he is released.
Vimuttasmiṃ
vimuttam’iti ñānaṃ hoti, With release, there is the
knowledge,
Khīnā
jāti, “Released.”.
He discerns that,’ Birth is
Vusitaṃ
brahama-cariyaṃ, depleted,
the holy life fulfilled, the taske
Kataṃ
karaṇiyaṃ, done.
There is nothing further for
Naparaṃ
itthattāyāti pajānātīti. This world.’
Idam-avoca
Bhagavā, That
is what the Blessed One said. Glad
Attamanā
panca-vaggiya bhikkhū at
heart, the group of five monks,
Bhagavato
bhasitaṃ abhinanduṃ. Delighted
at his words.
Imasmiñca
pana veyya-karanasmiṃ And
while this explanation was being
Bhaññamāné, given,
the hearts of the group of five
Pañca-vaggiyānaṃ
bhikkhūnaṃ monks,
through lack of clinging, were
Anupādāya,
released
from
Āsavehi
cittāni vimucciṃsūti. The
mental effluents.
Ended.
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