Anattalakkhana-sutta
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အနတၱလကၡဏာသုတ္
BarNyar
Hteik Khaung Tin
Sunday, March 25, 2007
အနတၱလကၡဏာသုတ္
အနတၱလကၡဏာသုတ္
ျဗဟၼာ နတ္ လူ သုံးဘံုသူတို႔၏ ပူေဇာ္အထူးကို ခံေတာ္မူထိုက္ေၾကာင္းျဖစ္ေသာ သီလ ဂုဏ္၊ သမာဓိဂုဏ္၊ ပညာဂုဏ္၊ ၀ိမုတၱိဂုဏ္၊ ၀ိမုတၱိညဏ ဒႆနဂုဏ္တို႔ႏွင့္ ျပည့္စံုေတာ္ မူထေပေသာ သစၥာ ေဥယ် ဓမၼအပံု အလံုးစံုကို အကုန္မက်န္ ျမတ္ေရႊညဏ္ျဖင့္ အမွန္ ထိုးထြင္း အလင္းထင္ေပၚ သိျမင္ေတာ္မူထေပေသာ ဣႆရိယ ဓမၼယသ သီရိကာမပ ယတၱ တည္းဟူေသာ ဘုန္းေတာ္ေျခာက္ပါးႏွင့္ ျပည့္စံုေတာ္မူေပထေသာ ျမတ္စြာဘုရားအား ဘုရားတပည့္ေတာ္တုိ႔၏ ရွိခိုး ျခင္းသည္ ျဖစ္ပါေစသတည္းဘုရား။
Anattalakkhana-sutta
Homage to the exalted,
the worthy, the fully
enlightened, the Buddha supreme.
Posted by BarNyar at 4:49 AM 0 comments
1
(၁)
ဧကံ သမယံ ဘဂ၀ါ ဗာရာဏသိယံ ၀ိဟရတိ ဣသိပတေန မိဂဒါေယ
တၾတေခါ ဘဂ၀ါ ပဥၥ၀ဂၢိေယ ဘိကၡဴ အာမေႏၲသိ "ဘိကၡေ၀ါ"တိ
"ဘဒၵေႏၲ" တိ ေတ ဘိကၡဴ ဘဂ၀ေတာ ပစၥေႆာသံု
ဘဂ၀ါ ဧတ ဒေ၀ါစ
(၁)
တစ္ပါးေသာအခါ၌ ျမတ္စြာဘုရားသည္ ဗာရာဏသီေနျပည္ေတာ္ႀကီး၏ အနီး(၌) ေရွးခါေခတ္ေဟာင္း ရေသ့သူျမတ္ အေပါင္းတို႔၏ သက္ဆင္းရာျဖစ္ေသာ၊ သားသမင္ အေပါင္းတုိ႔ကို ေဘးမဲ့ေပး၍ ေမြးရာျဖစ္ေသာ မိဂဒါ၀ုန္ေတာႀကီး၌ သီတင္းသံုးေနေတာ္မူ၏။
ထိုသို႔ သီတင္းသံုးေနေတာ္မူေသာအခါ၌ ျမတ္စြာဘုရားသည္ ေကာ႑ညအမွဴး ငါးဦး အစုအေ၀းရွိကုန္ေသာ ရဟန္း တို႔ကို "အို ရဟန္းတို႔"ဟူ၍ ေခၚေတာ္မူ၏။
ထိုပဥၥ၀ဂၢီရဟန္းတို႔သည္ "အရွင္ျမတ္ဘုရား" ဟူ၍ ျမတ္စြာဘုရားအား ေလွ်ာက္ထားၾကကုန္၏။
ဘုန္းေတာ္ႀကီးေသာ ျမတ္စြာဘုရားသည္ ဤအနတၱလကၡဏသုတ္စကားကို မိန္႔ျမြက္ ေဟာၾကားေတာ္မူေလသတည္း။
(1)
At one time, The Bhagavā was dwelling in Benares, at the deer park, Isipatana.
There the Bhagavā addressed the group of five Bhikkhus,
“ O! Bhikkhus! ”
And the Bhikkhus answered, “Bhaddante”.1
Then the Bhagava spoke thus:-
1. Bhaddante =ဘဒၵေႏၲ အရွင္ျမတ္ဘုရား
“Sir”, “Reverened Sir”, “Venerable Sir”, A contracted form of Bhaddante is Bhante.
Posted by BarNyar at 4:38 AM 0 comments
2
(၂)
႐ူပံ ၁ ဘိကၡေ၀ အနတၱာ
႐ူပဥၥ ဟိဒံ ဘိကၡေ၀ အတၱာ အဘ၀ိႆ နယိဒံ ႐ူပံ အာဗာဓာယ သံ၀ေတၱယ်
လေဗၻထ စ ႐ူေပ "ဧ၀ံ ေမ ႐ူပံ ေဟာတု ဧ၀ံ ေမ ႐ူပံ မာ အေဟာသီ" တိ
ယသၼာ စ ေခါ ဘိကၡေ၀ ႐ူပံ အနတၱာ တသၼာ ႐ူပံ အာဗာဓာယ သံ၀တၱတိ
န စ လဗၻတိ ႐ူေပ "ဧ၀ံ ေမ ႐ူပံ ေဟာတု ဧ၀ံ ေမ ႐ူပံ မာ အေဟာသီ" တိ
(၂)
ခ်စ္သားရဟန္းတုိ႔ ႐ုပ္တရားအေပါင္းသည္ အစိုးမရ အလိုသို႔မလိုက္ေသာ အနတၱ အမွန္ပင္တည္း။
ခ်စ္သားရဟန္းတို႔ ႐ုပ္တရားအေပါင္းသည္ ဧကန္စင္စစ္အလိုသို႔ လိုက္ေသာ အတၱ သေဘာရွိသည္ ျဖစ္ပါမူကား ဤ႐ုပ္တရားသည္ အလိုသို႔ လုိက္ပါ၍ က်င္နာခံခက္ ေႏွာင့္ယွက္ေဘာက္ျပန္ျခင္းငွာ မျဖစ္ေလရာ။
"ငါ၏႐ုပ္သည္ ဤသို႔ျဖစ္ပေလေစ၊ ငါ၏႐ုပ္သည္ ဤသို႔မျဖစ္ေစလင့္"
ဤသို႔ မိမိတို႔ အလိုဆႏၵအတိုင္း ႐ုပ္တရား၌ အခြင့္ရႏိုင္ေလရာ၏။
ခ်စ္သားရဟန္းတို႔ စင္စစ္ အၾကင္သို႔ေသာ အေၾကာင္းေၾကာင့္လွ်င္ ႐ုပ္တရားသည္ အလိုသို႔မလိုက္ေသာ အနတၱ သေဘာရွိေခ်၏။ ထို႔ေၾကာင့္ ႐ုပ္တရားသည္ အလိုသို႔ မလုိက္ပါဘဲ က်င္နာခံခက္ ေႏွာင့္ယွက္ေဖာက္ျပန္ျခင္းငွာ ျဖစ္၏။
"ငါ၏႐ုပ္သည္ ဤသို႔ျဖစ္ပေလေစ၊ ငါ၏႐ုပ္သည္ ဤသို႔မျဖစ္ေစလင့္"
ဤသို႔ မိမိတို႔အလိုဆႏၵအတိုင္း ႐ုပ္တရား၌ အခြင့္မရႏိုင္။
(2)
“Matter, Bhikkhus, is not the self ”.
If matter, Bhikkhus, were the self, then matter would not tend to sickness.
And one could say of matter, “Thus let matter be thus for me, let matter not be thus for me.”
“But, Bhikkhus, in as much as matter is not the self, that is why matter tends to sickness.
And one cannot say of matter, “Thus let matter be thus for me, let matter not be thus for me.”
၁။ ႐ူပ = ႐ုပ္၊ သ႐ုပ္သေဘာ၊ အဆင္း၊ သဏၭာန
Rǔpa - Matter, principle of form, figure, shape, image, object of the eye, appearance.
္
Posted by BarNyar at 4:30 AM 0 comments
3
(၃)
ေ၀ဒနာ ၁ အနတၱာ
ေ၀ဒနာစ ဟိဒံ ဘိကၡေ၀ အတၱာ အဘ၀ိႆ နယိဒံ ေ၀ဒနာ အာဗာဓာယ သံ၀ေတၱယ်
လေဗၻထ စ ေ၀ဒနာယ "ဧ၀ံ ေမ ေ၀ဒနာ ေဟာတု ဧ၀ံ ေမ ေ၀ဒနာ မာ အေဟာသီ"တိ
ယသၼာ စ ေခါ ဘိကၡေ၀ ေ၀ဒနာ အနတၱာ တသၼာ ေ၀ဒနာ အာဗာဓာယ သံ၀တၱတိ
န စ လဗၻတိ ေ၀ဒနာယ "ဧ၀ံ ေမ ေ၀ဒနာ ေဟာတု ဧ၀ံ ေမ ေ၀ဒနာ မာ အေဟာသီ "တိ
(၃)
ခ်စ္သားရဟန္းတို႔ ခံစားမႈေ၀ဒနာအေပါင္းသည္ အစိုးမရ အလိုသုိ႔ မလိုက္ေသာ အနတၱ အမွန္ပင္တည္း။
ခ်စ္သားရဟန္းတို႔ ခံစားမႈေ၀ဒနာအေပါင္းသည္ ဧကန္စင္စစ္ အလိုသုိ႔လိုက္ေသာ အတၱသေဘာရွိသည္ ျဖစ္ပါမူကား ဤေ၀ဒနာသည္ အလိုသို႔လုိက္ပါ၍ က်င္နာခံခက္ ေႏွာင့္ယွက္ေဘာက္ျပန္ျခင္းငွာ မျဖစ္ေလရာ။
"ငါ၏ေ၀ဒနာသည္ ဤသို႔ျဖစ္ပေလေစ၊ ငါ၏ေ၀ဒနာသည္ ဤသို႔မျဖစ္ေစလင့္"
ဤသို႔ မိမိတို႔ အလိုဆႏၵအတိုင္း ေ၀ဒနာတရား၌ အခြင့္ရႏိုင္ေလရာ၏။
ခ်စ္သားရဟန္းတုိ႔ စင္စစ္ အၾကင္သို႔ေသာ အေၾကာင္းေၾကာင့္လွ်င္ ေ၀ဒနာတရားသည္ အလိုသို႔မလိုက္ေသာ အနတၱ သေဘာရွိေခ်၏။ ထို႔ေၾကာင့္ ေ၀ဒနာတရားသည္ အလိုသို႔ မလုိက္ပါဘဲ က်င္နာခံခက္ ေႏွာင့္ယွက္ေဘာက္ျပန္ျခင္းငွာ ျဖစ္၏။
"ငါ၏ေ၀ဒနာသည္ ဤသို႔ျဖစ္ပေလေစ၊ ငါ၏ေ၀ဒနာသည္ ဤသို႔ မျဖစ္ေစလင့္"
ဤသို႔ မိမိတို႔ဆႏၵအတိုင္း ေ၀ဒနာတရား၌ အခြင့္မရႏိုင္။
(3)
Feeling, Bhikkhus, is not the self.
If feeling, Bhikkhus, were the self, then feeling would not tend to sickness.
And one could say of feeling, “Thus let feeling be thus for me.”
“But, Bhikkhus, in as much as feeling is not the self, that is why feeling tends to sickness.”
And one cannot say of feeling, “Thus let feeling be thus for me, let feeling not be thus for me.”
၁။ ေ၀ဒနာ = ခံစားျခင္း
Vedanā - Feeling, sensation, pain, suffering
Posted by BarNyar at 4:22 AM 0 comments
4
(၄)
သညာ ၁ အနတၱာ
သညာ စ ဟိဒံ ဘိကၡေ၀ အတၱာ အဘ၀ိႆ နယိဒံ သညာ အာဗာဓာယ သံ၀ေတၱယ်
လေဗၻထ စ သညာယ"ဧ၀ံ ေမ သညာ ေဟာတု ဧ၀ံ ေမ သညာမာအေဟာသီ"တိ
(၄)
ခ်စ္သားရဟန္းတို႔ မွတ္သားမႈ သညာအေပါင္းသည္ အစိုးမရ အလိုသို႔မလုိက္ေသာ အနတၱအမွန္ပင္တည္း။
ခ်စ္သားရဟန္းတုိ႔ မွတ္သားမႈ သညာအေပါင္းသည္ ဧကန္စင္စစ္ အလိုသို႔လုိက္ေသာ အတၱသေဘာရွိသည္ ျဖစ္ပါ မူကား ဤသညာသည္ အလိုသုိ႔လုိက္ပါ၍ က်င္နာခံခက္ ေႏွာင့္ယွက္ေဖာက္ျပန္ျခင္းငွာ မျဖစ္ေလရာ။
"ငါ၏သညာသည္ ဤသို႔ ျဖစ္ပေလေစ၊ ငါ၏သညာသည္ ဤသို႔ မျဖစ္ေစလင့္"
ဤသို႔ မိမိတို႔ အလိုဆႏၵအတိုင္း သညာတရား၌ အခြင့္ရႏိုင္ေလရာ၏။
(4)
Perception, Bhikkhus, is not the self.
If perception, Bhikkhus, were the self, then perception would not tend to sickness.
And one could say of perception, “Thus let perception be thus for me, let perception not be thus for me.”
၁။ သညာ = မွတ္ျခင္း၊ အာ႐ံု၏သေဘာကို မွတ္ျခင္း
Saňňā - Perception, mark, recognition
ယသၼာ စ ေခါ ဘိကၡေ၀ သညာ အနတၱာ တသၼာ သညာ အာဗာဓာယ သံ၀တၱတိ
န စ လဗၻတိ သညာယ " ဧ၀ံ ေမ သညာ ေဟာတု ဧ၀ံ ေမ သညာ မာ အေဟာသိ "တိ
ခ်စ္သားရဟန္းတို႔ စင္စစ္ အၾကင္သို႔ေသာ အေၾကာင္းေၾကာင့္သာလွ်င္ သညာတရားသည္ အလိုသို႔မလုိက္ေသာ အနတၱ သေဘာရွိေခ်၏။ ထို႔ေၾကာင့္ သညာတရားသည္ အလိုသို႔မလုိက္ပါဘဲ က်င္နာခံခက္ ေႏွာင့္ယွက္ေဘာက္ျပန္ျခင္းငွာ ျဖစ္၏။
"ငါ၏သညာသည္ ဤသို႔ ျဖစ္ပေလေစ၊ ငါ၏သညာသည္ ဤသို႔ မျဖစ္ေစလင့္" ဤသို႔ မိမိတို႔ အလိုဆႏၵအတိုင္း သညာတရား၌ အခြင့္မရႏုိင္။
“But, Bhikkhus, in as much as perception is not the self, that is why perception tends to sickness.”
And one cannot say of perception, “Thus let perception be thus for me, let perception not be thus for me.”
Posted by BarNyar at 4:11 AM 0 comments
5
(၅)
သခၤါရာ ၁ အနတၱာ
သခၤါရာ စ ဟိဒံဘိကၡေ၀ အတၱာအဘ၀ိႆံသု နယိဒံ သခၤါရာ အာဗာဓာယ သံ၀ေတၱယ်ဳံ
လေဗၻထ စ သခၤါေရသု "ဧ၀ံ ေမ သခၤါရာ ေဟာႏၲဳ ဧ၀ံ ေမ သခၤါရာ မာ အေဟသု" ႏၲိ
ယသၼာ စ ေခါ ဘိကၡေ၀ သခၤါရာ အနတၱာ တသၼာ သခၤါရာ အာဗာဓာယ သံ၀တၱႏၲိ န စ လဗၻတိ သခၤါေရသု "ဧ၀ံ ေမ သခၤါရာ ေဟာႏၲဳ ဧ၀ံ ေမ သခၤါရာ မာ အေဟသု" ႏၲိ
(၅)
ခ်စ္သားရဟန္းတို႔ ျပဳျပင္စီရင္မႈ သခၤါရတရား အေပါင္းတုိ႔သည္ အစိုးမရ၊ အလုိသို႔ မလုိက္ေသာ အနတၱအမွန္တို႔ ပင္တည္း။
ခ်စ္သားရဟန္းတို႔ ျပဳျပင္စီရင္မႈ သခၤါရ အေပါင္းတုိ႔သည္ ဧကန္စင္စစ္ အလိုသို႔လုိက္ေသာ အတၱသေဘာရွိကုန္သည္ ျဖစ္ပါကုန္မူကား ဤသခၤါရတို႔သည္ အလုိသို႔ လုိက္ပါ၍ က်င္နာခံခက္ ေႏွာင့္ယွက္ေဘာက္ျပန္ျခင္းငွာ မျဖစ္ႏိုင္ကုန္ရာ။
"ငါ၏ သခၤါရတို႔သည္ ဤသို႔ျဖစ္ပေလေစကုန္၊ ငါ၏သခၤါရတို႔သည္ ဤသို႔ မျဖစ္ေစကုန္လင့္" ဤသို႔ မိမိတို႔ အလို ဆႏၵအတိုင္း သခၤါရတရားတုိ႔၌ အခြင့္ရႏုိင္ေလရာ၏။
ခ်စ္သားရဟန္းတို႔ စင္စစ္ အၾကင္သို႔ေသာ အေၾကာင္းေၾကာင့္လွ်င္ သခၤါရတရားတုိ႔သည္ အလုိသို႔မလုိက္ေသာ အနတၱ သေဘာရွိေခ်ကုန္၏။ ထို႔ေၾကာင့္ သခၤါရတရားတုိ႔သည္ အလိုသို႔မလိုက္ပါဘဲလ်က္ က်င္နာခံခက္ ေႏွာင့္ယွက္ ေဘာက္ျပန္ျခင္းငွာ ျဖစ္ကုန္၏။
"ငါ၏ သခၤါရတို႔သည္ ဤသို႔ ျဖစ္ပေလေစကုန္၊ ငါ၏ သခၤါရတုိ႔သည္ ဤသို႔ မျဖစ္ေစကုန္လင့္" ဤသို႔ မိမိတို႔ အလို ဆႏၵအတိုင္း သခၤါရ တရားတုိ႔၌ အခြင့္မရႏုိင္။
(5)
Mental formation, Bhikkhus, is not the self.
If mental formation, Bhikkhus, were the self, then mental formation would not tend to sickness.
And one could say of mental formation, “Thus let mental formation be thus for me, let mental formation not be thus for me.”
But, Bhikkhus, in as much as mental formation is not the self, that is why mental formation tends to sickness.
And one cannot say of mental formation, “Thus let mental formation be thus for me, let mental formation not be thus for me.”
၁။ သခၤါရ = ျပဳျပင္စီရင္တတ္ေသာ အေၾကာင္းတရား
Sahkhāra - Mental formation, essential condition, mental coefficients.
Posted by BarNyar at 4:06 AM 0 comments
6
(၆)
၀ိညာဏံ ၁ အနတၱာ
၀ိညာဏဥၥ ဟိဒံ ဘိကၡေ၀ အတၱာ အဘိ၀ိႆ နယိဒံ ၀ိညာဏံ အာဗာဓာယ သံ၀ေတၱယ်
လေဗၻထ စ ၀ိညာေဏ "ဧ၀ံ ေမ ၀ိညာဏံ ေဟာတု ဧ၀ံ ေမ ၀ိညာဏံ မာ အေဟာသီ" တိ
ယသၼာ စ ေခါ ဘိကၡေ၀ ၀ိညာဏံ အနတၱာ တသၼာ ၀ိညာဏံ အာဗာဓာယ သံ၀တၱတိ
န စ လဗၻတိ ၀ိညာေဏ "ဧ၀ံ ေမ ၀ိညာဏံ ေဟာတု ဧ၀ံ ေမ ၀ိညာဏံ မာ အေဟာသီ" တိိ
(၆)
ခ်စ္သားရဟန္းတို႔ သိမႈ၀ိညာဥ္သည္ အစိုးမရ အလိုသို႔မလိုက္ေသာ အနတၱ အမွန္ပင္ တည္း။
ခ်စ္သားရဟန္းတို႔ သိမႈ၀ိညာဥ္အေပါင္းသည္ ဧကန္စင္စစ္ အလိုသို႔လုိက္ေသာ အတၱ သေဘာရွိသည္ ျဖစ္ပါမူကား ဤ၀ိညာဥ္သည္ အလိုသုိ႔လိုက္ပါ၍ က်င္နာခံခက္ ေႏွာင့္ယွက္ေဘာက္ျပန္ျခင္းငွာ မျဖစ္ေလရာ။
"ငါ၏၀ိညာဥ္သည္ ဤသို႔ျဖစ္ပေလေစ၊ ငါ၏၀ိညာဥ္သည္ ဤသို႔ မျဖစ္ေစလင့္" ဤသို႔ မိမိတို႔ အလိုဆႏၵအတိုင္း ၀ိညာဥ္တရားအေပါင္း၌ အခြင့္ရႏိုင္ေလရာ၏။
ခ်စ္သားရဟန္းတို႔ စင္စစ္ အၾကင္သို႔ေသာ အေၾကာင္းေၾကာင့္သာလွ်င္ ၀ိညာဥ္တရားသည္ အလိုသို႔မလိုက္ေသာ အနတၱ သေဘာရွိေခ်၏။ ထို႔ေၾကာင့္ ၀ိညာဥ္တရားသည္ အလိုသို႔မလိုက္ပါဘဲ က်င္နာခံခက္ ေႏွာင့္ယွက္ေဘာက္ျပန္ျခင္းငွာ ျဖစ္၏။
"ငါ၏ ၀ိညာဥ္သည္ ဤသို႔ျဖစ္ပေလေစ၊ ငါ၏၀ိညာဥ္သည္ ဤသို႔မျဖစ္ေစလင့္" ဤသို႔ မိမိတို႔ အလိုဆႏၵအတိုင္း ၀ိညာဥ္၌ အခြင့္မရႏိုင္။
(6)
Consciousness, Bhikkhus, is not the self.
If consciousness, Bhikkhus, were the self, then consciousness would not tend to sickness.
And one could say of consciousness, “Thus, let consciousness be thus for me, let consciousness not be thus for me.
“But, Bhikkhus, in as much as consciousness is not the self, that is why consciousness tends to sickness.”
And one cannot say of consciousnesss, “Thus let consciousness be thus for me, let consciousness not be thus for me.”
၁။ ၀ိညာဏ = အထူးသျဖင့္သိျခင္း၊ အာ႐ံုကိုသိျခင္း၊ ၀ိညာဏ္
Viññăha Consciousness
Posted by BarNyar at 3:51 AM 0 comments
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Thus have I hard: The Exalted One was at one time residing at
Benares in the Deer Park at
Isipatana. There the Exalted One
addressed the group of five monks saying: "Monks and they replied to Him",
"Venerable Sir"
Then the Exalted One said:
" Form (
rupa or matter) is not soul (
anatta). If from,monks, were soul, then this form would not lead to affliction, and one would be able to say, "Let my form be thus. Let my form not be thus". But since form is not soul, so it leads to affliction, and no one can say ' Let my form be thus. Let my form be not thus.'
" Feeling (
vedana) is not soul. If feeling, monks, were soul, then this feeling would not lead to affliction, and one would be able to say,'Let my feeling be thus. Let my feeling not be thus'. But since feeling is not soul, so it leads to affliction, and no one can say 'Let my feeling be thus. Let my feeling not be thus'.
" Perception (
sanna) is not soul. If
perception, monks, were soul, then this perception would not lead to
affliction, and one would be able to say, " Let my perception be thus. Let my perception not be thus." But since perception is not soul, so it leads to affliction, and no one can say, 'Let my perception be thus. Let my perception not be thus."
"Mental formations (
sankharas) are not soul. If mental formations, monks, were soul, then these mental formations would not lead to affliction, and one would be able to say,'Let my mental formations be thus. Let my mental formations not be thus.' But since mental formations are not soul, so they lead to affliction, and on one can say, ''Let my mental formations be thus. Let my mental formations not be thus."
"Consciousness (
vinnana) is not soul. If consciousness, monks, were soul, then this consciousness would not lead to affliction, and one would be able to say 'Let my
consciousness be thus. Let my consciousness not be thus'. But since consciousness is not soul, so it leads to affliction, and no one can say 'Let my consciousness be thus. Let my consciousness not be thus."
Buddha " Monks, what do you think? Is form permanent or impermanent?"
pancavaggi " Impermanent, Venerable Sir."
Buddha " Now what is impermanent, is it unsatisfactory (
dukkha) or satisfactory (
sukha)?"
Pancavaggi " Unsatisfactory Venerable Sir"
Buddha "Now what is impermanent, what is unsatisfactory, what is transitory is it fit to be perceived thus: ' This is mine, this is I; this is my soul?"
Pancavaggi " No, Venerable Sir"
Buddha " Monks, what do you think? Is feeling permanent or impermanent?"
Pancavaggi " Impermanent, Venerable Sir"
Buddha " Now what is impermanent, is it unsatisfactory or satisfactory?"
Pancavaggi " Unsatisfactory, Venerable Sir"
Buddha " Now what is impermanent, what is unsatisfactory what is transitory is it fit to be regarded thus:' This is mine. This is I. This is my soul?"
Pancavaggi "No, Venerable Sir"
Buddha " Monks, what do you think? Is perception permanent or impermanent?"
Pancavaggi " Impermanent, Venerable Sir"
Buddha "Now what is impermanent, is it unsatisfactory or satisfactory?"
Pancavaggi "Unsatisfactory Venerable Sir"
Buddha "Now that is impermanent, what is unsatisfactory what is transitory is it fit to be regarded thus: 'This is mine. This is I. This is my soul?'
Pancavaggi " No, Venerable Sir"
Buddha " "Monks, what do you think? Are mental formations permanent or impermanent?"
Pancavaggi "Impermanent, Venerable Sir"
Buddha " Now What is impermanent, is it unsatisfactory or satisfactory?"
Pancavaggi " Unsatisfactory, Venerable Sir"
Buddha " Now what is impermanent, what is unsatisfactory what is transitory is it fit to be regarde thus: 'This is mine. This is I. This is my soul"
Pancavaggi " No , Venerable Sir"
Buddha " Monks, what do you think? Is consciousness permanent or impermanent?"
Pancavaggi " Impermanent, Venerable Sir"
Buddha "Now, what is impermanent, is it unsatisfactory or satisfactory?"
Pancavaggi "Unsatisfactory, Venerable Sir"
Buddha "Now what is impermanent, what is unsatisfactory, what is transitory is it fit to be regarded thus: 'This is mine. This is I. This is my soul?"
Pancavaggi " No, Venerable Sir"
" So, monks, whatever perception, whether past, future, or present: whether gross or subtle; whether is oneself or in others; whether inferior or superior; whether far or near; must with right understanding of things as they really are, be regarded thus: 'This is not Mine. This is not I. This is not my soul."
"So, monks, whatever mental formations, whether past, future, or present; whether gross or subtle; whether far or near; must, with right understanding of things as they really are, be regarded thus: 'This is not mine. This is not I. This is not my soul."
" So, monks, whatever consciousness, whether past, future, or present; whether gross or subtle; whether in oneself or in others; whether inferior or superior: whether far or near; must, with right understanding of things as they really are, be regarded thus:'This is not mine. This is not I. this is not my soul."
"Seeing thus, monks, the learned disciple of the Noble Ones becomes weary of form, weary also of feelings, weary also of consciousness. Being weary, he becomes detached; being detached, he becomes free; being free, the knowledge arises, 'I am Free."
" And he knows, 'Rebirth is no more; I have finished practising of the life of purity; done is what should be done; of this there is no more beyond."
This is what the Exalted One Said. Delighted, the group of five monks rejoiced at the Exalted One's words.
And while this discourse was being given, the minds of the group of five monks were liberated from defilements through clinging on more.
Translated by U Silanadabivamsa
