ANATTA LAKKHANA SUTTA
The Second Sermon delivered by Buddha to Five Ascetics.
Namo Tassa Bhagavato Arahato Samma Sambuddhasa.
Veneration to the Blessed One, the Holy One,
the All-Enlightened One!
Yanatha yena yayisso yogakkhayam sayayiya
yathagatesa yapeti vande sampatti lakkhanam.
Veneration to the Blessed One, gone forth to Nibbana, the eternal freedom from the fourfold bondage of kamayoga, bhavayoga, ditthiyoga and avijjayoga, after liberating tens and thousands of sentient beings by means of the vehicles of anicca dukkha and anatta.
(1) Dhammacakkam pavattetva asaliyam hi punname Nagare
Bharanasi yam Isipathana vaye vane.
On the fullmoon day of Vasak (month of June-July) the Blessed One preached the Dhammacakka Pavattana Sutta to the five ascetics at
the Dear Park known as Isipatana in Benares.
(2) Papetva diphalam nesam anukkamena desayiyam tam pekkhassa pancayam vimoff attham bhanamahe.
All the five ascetics became Sotapanas five days later when the Blessed One delivered another sermon known as Anatta Lakkhana
Sutta for them to become Arahats. Let us, therefore, myworthy
friends, recite this Anatta Lakidiana Sutta.
Anatta Dhamma.
(3) Evam me suttam bhagava baranasiyam, tatra kho bhagava panca vaggiye bhikkhu amantesi bhikkhavoti “Bhaddante” ti te bhikkhu bhagavato paccasosum bhagava etad avoca.
It was three months after the Buddha’s Maha Parinibbana at the royal garden of Malar Princes on the south of Kusinagara before the dawn of the fullmoon of Kason that the first Buddhist Synod was convened by the five hundred Arahats headed by Ashin Maha Kassappa on the 5th wanning of the month of Vagaung (month of July-August) at the beautifully decorated pavilion erected by king Ajjatasatu of Rajaghaha by the side of Vebhara Hill when Ashin Maha Kassappa put to Ashin Ananda the following question: ‘Hey good friend, Ananda! When did the Blessed One preach the AnattaLakkhana Sutta, where, why and to whom did He preach it?” to which Ashin Anandan replied beginning with the words “Evam me suttam” as follows: “Bhante Ashin Maha Kassappa! Thus have I heard from the Blessed One, On one occasion, while staying at Isipatana Dear Park in Benares, the Exaked one called upon the Bhikkhus (five ascetics) and preached this discourse beginning
with the words “rupan bhikkhave” as follows:
Rupam Anatta.
(4). Rupam bhikkhave anatta, rupanca hidam bhikkhave atta abhavissa nayidam rupam abadhaya sanvatteya. Labbhetha ca rupe “evam me rupam hotu evam me rupam ma ahositi”. Yasama ca kho bhikkhave rupam anatta; tassama rupam abathaya sanvattati. Na ca labbhatti rupe “evam me rupam hotu evam me rupam ma ahositi
Bhikkhus! Rupa (corporeality or materiality) caused and conditioned by the four phenomena such as kamma (volitional action), citta (mind), utu (climate) and ahara (food), which is transient in nature on account of cold, heat, etc., or rupa of the hardness or softness, or rupa of inferior or superior quality or rupa which is distant or near or rupa of the past, present and future, is all anatta, that is no self no ego, no essence; it does not yield to our wishes, or it is not as we would like it to be, or we have no control over it; it is devoid of self or substance; it is anatta in contradistinction to atta (self or ego) of the heretics. If rupa (corporeality or materiality) were atta or any essence or substance over which we had control, or if rupa were as we would have liked it to be, it would not be able to distort or distract our mind. But, it is not atta; it is anatta only. Therefore, we have no control over it and as it is not as we like it to be, it
can give a lot of trouble.
Vedana Anatta.
(5). Vedana bhikkhave anatta,vedana ca hidam bhikkhave atta abhavissa nayidam vedana abathaya sanvatteya.Labbhetha ca vedana “evam me vedana hotu evam me vedana ma ahositi”. Yasama ca kho bhikkhave vedana anatta ;tassama vedana abadhaya sanvattati. Na ca labbhatti vedanaya“evam me vedana hotu evam me vedana ma ahositi.
Bhikkhus! Vedana (feeling) in the 89 types of consciousness consists of (1) sukha vedana (bodily agreeable feeling), (2) dukkha vedana (bodily disagreeable feeling),(3) somanassa vedana (mentally agreeable feeling), (4)domanassa vedana (mentally disagreeable feeling, and (5) upekha vedana (indifferent feeling) is anatta, because (1) it is a phenomenon over which no one has control; (2) it does not function according to any one 5 wishes; (3) no one can manoever it; and (4) it is anatta in contradiction to atta (self or ego) of the heretics, that means that it is no self nor is it of any essence. If this vedana were atta and subjcet to any one’s wishes it would not distract or distort his mind. But this vedana is not subject to your wishes or to any body’s wishes, nor does it function according as you plesase or any body pleases, so is it anatta; it may distort or distract your
mind or anybody’s mind.
Sanna Anatta.
(6) Sanna bhikkhave anatta,Sanna ca hidam bhikkhave atta abhavissa nayidam sanna abddhaya samvatteya. Labbhetha ca sannaya “evam me sanna hotu evam me sanna ma ahositi”. Yasama ca kho bhikkave sanna anatta tasama sanna abadhaya samvattati na ca labhati sannaya “evam me sanna hotu evam me sanna ma ahosi”ti.
Bhikkhus! Sanna (perception) in the 89 types of consciousness or mind is anatta because it is not subject to your wishes or to anybody’s wishes.Bhikkhus! If it were, in fact, atta and subject to your wishes or anybody’s mind. But, this sanna is not subject to your wishes or anybody’s wishes, nor does it function according as you please or anybody pleases so it does distort or
distract your mind; it is, therefore, anatta.
(7) Sankhara bhikkhave anatta,Sankhara ca hidam bhikkhave atta abhavissamsu.Nayidam sankhara abadhaya samvatteyum. Labbhetha ca sankharesu “evam me sankhara hontu evam me ahesonti.”
Yasama ca kho bhikkave sankhara anatta tasama sankha abadhaya samvattati ; na ca labhati sankharaysu “evam me sanna hontu evam
me sankhara ma aheson”ti.
Bhikkhus! Sankhara (mental formation) which consists of fifty cetasikas (mental factors or concomitants) exclusive of vedana(feel ing) is anntta as it never functions according as you please or anybody pleases either. If this Sankhara were atta and subject to your wishes or anybody’s wishes it would not distort or distract your mind or any-body’s mind. But, sankhara is not subject to your wishes or any-body’s wishes, nor do function according as you please or anybody pleases so it doesdistort or distract your mind;
it is, therefore, anatta.
vinnana Anatta
(8) Vinnanan ca hidam bhikkave atta abhavissa ,nayidam abadhaya samvatteya. Labbhetha ca vinnanan “evam me vinnam hotu evam me vinnanam ma ahositi.” Yasama ca kho bhikkhave vinnanam anatta. Tassma vinnanam abadhaya samvatati;na ca labbhati vinnana “evam
me vinnanam hoti evam me vinnanam ma ahositi.”
Bhikkhus! Vinnanam (consciousness or mind) which consists of 89 types of mind or consciousness is anatta, because it is not subject to your wishes or to anybody’s wishes ‘If it were atta and subject to your wishes or to anybody’s wishes it would not distort or distract your mind or anybody’s mind. But, vinnana is not subject to your wishes or anybody’s wishes nor does it function according as you plesae or anybody please so it does distort and distract your mind as well as anybody’s mind. It is, therefore,
anatta.
(9) Tam kim minnatha bhikkhave rupam niccam va aniccam vati. Aniccam bhante. Yam pana niccam dukkham va tam sukham
vati. Dukkham bhante. Yam pana niccam dukkham viparinama dhammam. Kallamnutam samanupasaitum “etam mama esohamasamin eso me atta
ti.No hetam bhante.
Bhikkhus! I am going to ask you a queation. what do you think of it? Is Rupa (corporeality) , the causes of which are four, as stated above, nicca (permanent) or anicca (impermanent)?
The reply of the bhikkhus is: “Rupa (corporeality) always in a state of flux, transient in nature and disappearing without stopping for a moment, is impermanent and not permanent: or in the altanative, rupa is always in a process of arising and vanishing, never remaining static for a single moment: it is by nature transient and not intransient: it is therefore anicca.”
Buddha then put the next question:”Bhikkhus! Is that rupa (corporeality), which you all say anicca(impermanent), dukkha (suffer
ing) or sukha (happiness)? The reply is “Blessed One ! Rupa, which is constantly in a state of flux, is dukkha (suffering). In other words, rupa is dukkha (suffering) because it is a phenomeonon subject to pain, displeasure, discomfort and distress.”
The third question put by Buddha is“Bhikkhus! Is rupa, which is transient, unenduring in nature and always in a ceaseless process of arising and vanishing without remaining for two consecutive moments the same, or in other words, is rupa, which is subject to anicca (impermanent), dukkha (suffering)and viparinama dhamma (phenomenon of change due to old age, decay, death etc.,) to be comprehended with tanna (craving), mana (conceit of self) and ditthi (wrong view) as “This is mine; this is I; this is myself
etc.,The reply is ;(No)! Blessed One!”
(10) Vedana; sanna ; sankhara ;vinanam niccam va aniccam vati.
Aniccam bhante.Yampana niccam dukkham va tam sukkam vati. Dukkham bhante.Yam pana niccam dukkhan viparinama dhamman kablamnutam samanupassitun “etam mama eso ha masami esome atta”ti.
No hetam bhante.
Bhikkhus!Vedana(feeling)such as sukhavedana etc.,sanna(perception) such as sanna cetasika (1)erception as mental factor), sankilara (mental forastions) such as fifty cetasikes exclusive of vedana and sanna, and Vilmana (consciousness) such as 89 types of consciousness. Are all these phenomena nicca (permanent) or
anicca (impermanent)? Asked Buddha.The reply is : “It is anicca (impermanent), Blessed one, because vedana (feeling), sanna (perception), sankhara (mental formations) and vinnana (consciousness) are transient, unenduring, in nature, and alway in a ceaseless process of arising and vanishing without remaining even for two consecutive moments the same, or in other words, these phenome~~dana~sanna sankilara and vinnana are all subject to anicca (impermanent) dukidia and viparinama dhamma phenomenon of change such as old age, decay,death atc.)The next question is;”Are these phenemena,which are transient or impermanent, dukkha (suffering) or sukha (happiness)?” The reply is; “It is dukkha (suffering), Blessed one! Because all these phenomena are subject to discomfort, displeasure, disstress and pain.”The next question is; “Do you think it right to comprehend through tenha (craving), mana (cenceft of self) and ditthi (wrong view),that these phenomena of vedana, sanna, sankhara and vinnana are mine or I or myself?”
The reply is “No! Blessed One. It is not right to comprehend these phenomena as “This is mine: this is I; or this is myself through
tanna,mana and dirthi.”
11. Tasama tiha bhikkhave yam kinci rupam atita nagata paccuppannam ijihatam va ,bahidha va ,olarikam va, sukkuma va, hinam va ,panitam va ,yam dure sentike va; sabbam rupam “ne tam
mama ne so ha masmi na me so atta” ti. Evametam yatha butam
sammappannaya dathabbam.
Bhikkhus! You see, therefore, rupa (corporeality or materiality) of all date and denominations such as rupe of the past, present, future etc.,etc., is all anicca, dukkha and anatta and not to be comprhended wiht tanha,mana and ditthi as “This is mine; this is I or this is myself’. Comprehension of rupa as anicca, dukkha and anatta is vipassena (insight) leading to magga nana (path knowledge) which is yathabuta nana (knowing things as they really are).
12. Yakaci vedana, atita nagata paccuppaima ijjhatam va, bahidha va, olarika va, sukkuma va, hina va ,panita va, ya dure santike va; sabba vedana “netam mama neso ha masmi na me so atta” ti.
Evametam yathabhutam sammappannaya dathabbam.
Bhukkhus! Vedana (feeling) of all data and denominations such as feelings of the past, present, future, etc., etc., including dukkha vedana (bodily disagreeable feeling), sukha vedana (mentally agreeable feeling),etc., is not to be comprehended with tanna, mana, ditthi as “This is mine;this is I; or this is myself but this vadana is to be comprehended with insight or path knowledge of anicca, dukkha, anatta, which is the yathabhuta nana (the
eye of wisdom seeing things as they truly are.)
(13) Yekaci sanna ,atita nagata paccuppanam ijihattam va ,bahiddha va ,olarika va ,sukhuma va, hine va, panita va ,ya dure santike va, sabbam sanna “ne tam mama neso hasmi na me so atta” ti.Evametam
yethabhutam sammappannaya dathabbam.
Bhikkhus! Sanna (perception) of all data and denominations, such as sanna of the past, present, future, etc., is not to be comprehended as “This is mine; this is I or this is myself but this sanna is to be comprehended with insight or path knowledge as anicca, dukkha, anatta, which is the yathabhuta nana (the eye of
wisdom seeing things as they truly are.)
(14) Yekeci sankkhara, atita nagata paccuppanna ijihattam va, bahidha va, olarika va, sukhuma va, hina va ,panita va ,ye dure santike va ,sabbe sankkhara “ne tam mama ne so hasmi na moso atta”ti eva metam yathabhutam sammappannaya dathabbem.
Bhikkhus!Sankhara (mental or volitional or kamma formation)of all date and denominations such as sankhara of the past, present, future, etc. ,including punnabhi sankhara (meritorious volitional or kamma formations), apunnabhi sankilara (demeritorious volition or kamma formations),and arninzabhi sankilara(imperturbable
volitional or kamma formations), is to be comprehended not as This is mine; this is I or this is myself but as anicca, dukkha and
anatta in accordance with insight and path knowledge, which is called yathabhuta nana, that is knowing things as they really are.
(15) Yam kinci vinnanam atita nagata paccuppannam ijjhatam va, bahiddha va, olarikam va ,sukhumam va, hinam va ,panitam va ,yam dure santike va ,sabbam vinnanam “netamma neso ha mashi na meso atta” ti evametam yathabhutam sammappannaya dathabbam.
Bhikkhus! Vinnanam (consciousness) of all data and denominations such as vinnana of the past, present9 future etc., including, of
course,ktisala citta (immoral consciousness), abyakata citta (amoral consciousness), etc., is to be comprehended not as “This is mine;
this is I or this is myself’; but as anicca, dukkha and anatta, which is yathabhuta nana (kilowing things as they really are), which is called vipassana nana (insight knowledge) or magga nana
(path knowledge).
(16) Evam passam bhikkhave sutava ariya-savako, rupasmin pi nibbindati ,vedanaya pi nibbindati ,sannaya pi nibbindati ,sankharesu pi nibbindati, vinnanasmin pi nibbindati, nibbindam virijjati viraga vimuccati vimuttasamin vimuttamiti, nanam hoti Kena jati, vusitam bhama caritam katam karaniyam naparam
ittattha yati pajanati ti.
Which is; “Bhikkhus A noble disciple of miiie~who V is will learned in theory. ~roficient in practice and perfect in t and comprehension vipassanana that the five khandhas are nothing but aniccs, dukkha and anatta, is bound to get disgusted with rupa (corporeality or materiality), vadana (feeling), sanna (perception), sankkhara (mental formation) and vinnana (mind or consciousness), and this state of disgust gives rise to four kinds of magganana path knowlidge leading to Nibbana) dispelling craving: the four kinds of magga-nana (Path knowledge leading to Nibbana) the four kinds of magga-nana give rise to four kinds of phala, that is ceasation of all kinds of kilesa and completc freedom from all types of suffering such as jati, jara,etc., That is to say that he has completed tfiill course of the noble magga traiming and comprehended with malytical knowledge the Ariya discarded the Ariya Samudaya sacca intuited the Ariya Dukkha Nirodha sacca (the Noble Truth of the Extinction of Suffering) and developed the Ariya Magga Sacca (the Noble Truth of t~~~~ath to Nibbana or total extinction of suffering ) respectively.Apart from all these 16 functions the yogavacara (meditator) has had nothing to do so far as the matter of this magga development is concerned. Finally he realizes that he has reached the end of the process of five khandhas which are like trees uprooted or like fires that have
been extinguished for lack of fuels.
(17) Idda-mavoca bhagava attamana pancavaggiya bhikkhus bhaga-vato bhasitam abhinandunti. Emasmin ca pana veyyakaranasmin bhinna mane pancavaggiyanam bhikkhunam anupadaya asavehi cittani
vimuccinsuti.
Thus, the Blessed one concluded His discourse on Anatta. The five ascetic Bhikkhus were very pleased and bowed their heads in respectful acknowledgement ther ~f Having totally discarded tahna (craving), mana (conceit of self) and ditthi (wrong view) they liberated their minds from the four-fold bondage of asava (bi
ases) once and for all and became Arahats.
Sadhu! Sadhu! Sadhu!
~~~~~~~~~~~~+++++++~~~~~~~~~~~~~
Short Supplementary on Anatta
According to Theravada Buddhism, ignorance is the foulest
stain of all.The belief in self and all the wrong thinking
actions and wrong speech arise from ignorance. It is the primadition behind all manifestations of life it is the creator of space and time and consciousness and all the phenomena that have their existance in the space-time complex thereout all the realms
of becoming.
Ignorance is shown as the first link in the chain of the origination (Paticca Samuppada) but this does not mean first in term of sequence;it is not toe confiise~4th ~ the idea of a first cause.Origination has no temporal beginning. To understand this it is necessary to consider the nature of time that is to say, our knowledge of it, for it has no existence outside the sphere of plane mental relativity is governed by the movements of bodies in relation to other bodies,the rotation of the earth and its revolution around the sun, together with the movement other sums and planets that compose the universe and the mosrer and familiar movements of object in our immediate vicinity. Because movement (time) implies change of position (space), the two concepts of space and time must be identical; they cannot be considered separately. From this we get the space-time complex of Einstein, an inter-related and interdependent combination of ideas that forms a single concept in mathematics. Without material bodies that is, the dimension they c py-there could be time. Without the existence there could be no time. Since time cannot exist in nothingness,and to create that did not exist previously itself implies the prior existence of time, ~se there be the three fold condition of time already inexistence to make such an event possible.There must be “past” the no exi,pr~n~ the time of its creation,time when the object did t~st~’~f and’4firture’, the time of it4 cantinuanc~ we have no other I aft~ri~~~twe but to accept the Buddhist coi~i’ that there could il4~~~ve been a time when ~ and a p sical universe in ‘~ some form or other did not exist.If we refer to Anguttara Nikaya, we find the following statement: “Beginningless is the process of samsara: the origin of being revolving in samsara, being cl~aked by Avijja, (ignorance) cannot be discovered.” The universe of space and time, the creation of Avijja, is a closed circle of conceptuality in which there is no first beginning. it therefore cannot be understood or penetrated by any intallectual means for the mind itself operates within its complex~ mech~~~m for th~ mind itself4perates within its complex me and is bounded on every side by its related conditions. Ignorance is bound to the processes of cause and effect, and itself creates~ from mo~~t to moment the process and the conditions. The mind moves like a prisoner coniined within it +)wn construct~on; ft cannot get outside the orbft of fts own limitations and so cannot see the process in fts entirety or understand
its own nature.
All relative concepts are unreal because they are relative. They cannot have any existence in an absolute sence. As ~ out, no object in the whole universe can be isolated from other objects and know as thing’s in ftself. if we try to describe fts shape, calling ft square or round, we are merely making a comparisoi~~etween
~i~iape and the other oiject&~i~~t~re not square or round The same thing happen~en we think offts texture, colour, wI~ights, smell or any other data concerning ft that come~o us through our senses. All our knowledge is C(~mparative oliiy> our minds are not
equipped to deal with concepts outside the ~ relative values. Therefore,the thing we know has no real existence;
If it had real existence we should be able to cognise it in isolation,without reference to anything ~se This is the me~hingof
Buddhist “Sabbe dhamma (or sankliara) anatta”-All phenomenal (compounded) things are void of reality or self-existence. The mate rial, composite world is nothing but an appearance, based on the
musory activity of the mind.
How, the~ is the mind to attain liberation from a condition which is intrinsic to fts own nature? That is the problem which is intrinsic to fts own nature? That is the problem which ft took Buddha six years of arduous striving to solve. The answer is to destroy all false concepts, beginning with the fimdamental delusion of the personal self on which all the others are based This is to be achieved by realising through insight, the impermanent, pa~n{iil and unreal nature of all phenome~A~~~eca, Dukidla and A~atta of everything, including the constitu~s (~p~n~y These three concepts, the ~st important feature~of the entire system of buddhist thought(~ ~ reality only th~ee different aspect~ of the same truth. That which is ~nicca, j~~~rAianant, must necessarily be subject to suffering. It~ suffering consists in the state of reatles~iless, unbalance and continual agftation offts component elements; the incessant arising, and passing away~he~ts of atomic and electronic energy that compose fts physical subatance. In the Buddhistic ~ I)ukk’la means not only suffering ass~iated with conaciousness but also the state of disturbance and unb~ence in all phenomenal things. It is to be thought of as a cosmic ~ and all-permeating, existing ~n the nuclear structure of the ~om as well as in the growth, decay and~ d~atiiofthe there isthefe is I)ukkli~and this means movement, the state of flux,everywhere; i? is present i~ both s~)ntient and insentient matterF~. ½Abhidhimma teaches teaches t~i~~kh~is present in all of the thir~y-one Abodes of Sam*~a, including the realm of Asapiiasaffa (unconscious beings). This dem~natrates that, Ph~iosophically speakm~~~entient substance.ing, suffering ~sts even in.Where the first two conditions, impermanence and suffering,exist, there cannot be any real self-hood, since all is~i~~~ntarily underg~mg transformation. It is a state of becoming, not of being; ft is always a transitional stage from one state to another. Therefora~ ft must be Anatta; there is no permanent selfof soul of a being or even identfty of an object from one moment to another. All that can be found is a causal proc~~a current of causal dependence. Science tells us that there is no sctual ~dentfty between an atom at one mo½ -ment and what we choose to call the same atom at another moment; fts existence is current of activity or energy. In the same way, there is no real identfty between the infant, the child, the youth, the man and the old man, though for conventional purposes we have to consider them the same person and call them by the same name throught the different stages of life.All the physical cells of the body die and are replaced many times during the course of one life-time, and the body ftself chan~~e~ in~ appearance through the gradual accu~im~i4ation of these minute changes Sinilarly the consciousness, the cont~nts tQ~~ the mind, fts reactions and so on all are different at different stages,while the fluid ~ of consciousness, like a river, flows past¼bearing only an illusory identity from one moment to another, as a river is seen as a river only by the general contour of fts ban~~ Heraclitus, who declared that ft is not possible to step into the same river twice, was~ thinking Buddhistically There is no permsnent fac~(‘tor2no 4tta~or essance of s~lthood~o be found anywhere in the components of personality, efther physica17' or mentaL(~st’~~jiiosophers
Many have arrived at the same conc~jsion as the Buddhist wi~h regard to this universal con~usion of flux and unreality, but to realise ft intellectually is not enough to liber~e the mind from fts conventions. The mind can only know this fact in
fts n~gative aspect; ft cannot, as we have seen, be expected to
beyond the pheromenal and have direct knowledge of the noum~n~L In order to do this the mind must conq~ar ftseif~ ft must be mastered and even be transcended, and ft is only possible to achi~e’ w this
result by meditation.
editatio~ begins with conc~ntration; ft requires first of all that the ~tivfty ofthe mind should be controlled and fixed in compl~~ stillness, fts restless motion brought to a focus of one-
pointedness(Ekaggata). when this is achi9ved, the whole force of fts concen- ~ trated energy must be brought to bear and fixed on an object ofmedi- -tation. In Buddhism there are forty of these Kamniaffhan~ each one being suitable foi{~ particular type of mind. when the medftation is successfiil IL bi~gs about a state of realisation that is beyond any-thing acceasible to the normal con~ciousness, carrying knowledge right outside the illusory b~ifier of phenomenal appearances into the “uncondftioned reality” (As ankliata Dhamma). With this state comes the ce~satian of all the impuritieji of ~~iisciousness, the e~dma er a things, for sense epjoym~nt’ existance or for t1of~ving for and all other $tt’achments that imprison s~ntien~~em;gs in the proc _ ess of sam~ara. Hence it is called “Nibba~a” the extmction of shlf, O~ lust, ha tr~4 a~ delusion. Not the extinWion of saW, because self never existed, b~ ~e end of the illusion of self-h~ when the reality is kno~ and expari~ced, imreality has no longer any mean- ~ ing or ~ction. when freedom from the thraldom of the six senses and from ~tt~chment to material existence is att~~~ined th~e can no~ ~th~Fand
longerr be any1rebirth~~e~~ with of rebirtlr~~omes th~
I end of Anicca, I)ukkha and~yia~;(Q I~have heard. At o~e time the13lessed One wa~ re4iding among~at the Kuru people at a subi~b of the town known as Kammas sadhamma~One d½the Blessed 6~e called to the Bhikkhus and 5 id: ka~ano ayam bhikkhve maggo sattan~ so p&A~vaam’ samatikkamaya dukkha-domanai~sanam attha~ama~a nayassa adhigamaya nibbanassa sacchikiriyaya yadidam cattaro satipatthana.
Katam~ cattero? Idha bhiIUkh~ ave bhikkliu ka>e ka~anupassi~
viharati atapi sampajan~ satima ~ abhijjhadomanassamih’~;. ~ sampajan~ satima vineyyavedana~ vedananupassi va7ai aapi
loke abhijjha~dom~ssa~m¼citte citta-nupassiviharati ~a~i sampajano satima vinneyya loke ,bhih~FdY?J~iannssam dha~~~mesu dhammanupassi~i~~sampajano ~atima vinneyya loke abhijjhadomanassam.
Bhikkhus! the only w~)r t~e beings to purif~~ themselves, to~~ o(;erc me sorrow and ~~to dispel guef and despair, to get tm~ to the right path ~nd reach the goal of nibbana is this fourftt( mmdfiiliiess or fourfold satipaffhana, also called four
found~ions Qr,applications of mindfiilness. what is this fourfold
satipatthana?
Bhikkhus! Here, in this dispensation, a bhikkiiu, who is ~alous -~uid industr~unscientious and mindfiil,dwells on contemplation of the body as a body (i.e., a~~hysical body of 28
of the hmil~ni~d32 part~ ~ Pycaorgas~~a{ co~pr~hen~s the three
charec4istics, anicca, dukkha and anaffa (impermanent, suffering and no-self), dispelling abbijha (covetousness) and domanassa
(grief).
In the same way, the bhikkhu dwells on contemplation of vedana (feeling) of various types as vedana (i.e. feelings of various types such as pleasant feeling, unpleasant feeling, nefther pleasant nor~leasant feeling, etc.,) and co~ehends the three characteristics there½of as anicca, dukidia and anatt~a, ther~y dispelling abhijha(covetousness) and domanassa (grief).
Similarly, the bhikkhu dwells on co~am~lation of cftta (consciousness or mind) of various types such as loba (greed oisu~ desire, etc. ,Y and the three characteristics there~ ~f as anicca, dukkha and anaff a, ther~~y dispelling abhijha(covetousness) and
domanassa (grief).
The bhikkhu also dwells on contemplation of dhamma (i.e., mental objects such as nivanas or hindrance in English, etc.,) and comprehend the anicca, dukkha and anatta there of thus
dispelling abhijha (covetousness) and domanassa (grief).
**********
The Second Sermon delivered by Buddha to Five Ascetics.
Namo Tassa Bhagavato Arahato Samma Sambuddhasa.
Veneration to the Blessed One, the Holy One,
the All-Enlightened One!
Yanatha yena yayisso yogakkhayam sayayiya
yathagatesa yapeti vande sampatti lakkhanam.
Veneration to the Blessed One, gone forth to Nibbana, the eternal freedom from the fourfold bondage of kamayoga, bhavayoga, ditthiyoga and avijjayoga, after liberating tens and thousands of sentient beings by means of the vehicles of anicca dukkha and anatta.
(1) Dhammacakkam pavattetva asaliyam hi punname Nagare
Bharanasi yam Isipathana vaye vane.
On the fullmoon day of Vasak (month of June-July) the Blessed One preached the Dhammacakka Pavattana Sutta to the five ascetics at
the Dear Park known as Isipatana in Benares.
(2) Papetva diphalam nesam anukkamena desayiyam tam pekkhassa pancayam vimoff attham bhanamahe.
All the five ascetics became Sotapanas five days later when the Blessed One delivered another sermon known as Anatta Lakkhana
Sutta for them to become Arahats. Let us, therefore, myworthy
friends, recite this Anatta Lakidiana Sutta.
Anatta Dhamma.
(3) Evam me suttam bhagava baranasiyam, tatra kho bhagava panca vaggiye bhikkhu amantesi bhikkhavoti “Bhaddante” ti te bhikkhu bhagavato paccasosum bhagava etad avoca.
It was three months after the Buddha’s Maha Parinibbana at the royal garden of Malar Princes on the south of Kusinagara before the dawn of the fullmoon of Kason that the first Buddhist Synod was convened by the five hundred Arahats headed by Ashin Maha Kassappa on the 5th wanning of the month of Vagaung (month of July-August) at the beautifully decorated pavilion erected by king Ajjatasatu of Rajaghaha by the side of Vebhara Hill when Ashin Maha Kassappa put to Ashin Ananda the following question: ‘Hey good friend, Ananda! When did the Blessed One preach the AnattaLakkhana Sutta, where, why and to whom did He preach it?” to which Ashin Anandan replied beginning with the words “Evam me suttam” as follows: “Bhante Ashin Maha Kassappa! Thus have I heard from the Blessed One, On one occasion, while staying at Isipatana Dear Park in Benares, the Exaked one called upon the Bhikkhus (five ascetics) and preached this discourse beginning
with the words “rupan bhikkhave” as follows:
Rupam Anatta.
(4). Rupam bhikkhave anatta, rupanca hidam bhikkhave atta abhavissa nayidam rupam abadhaya sanvatteya. Labbhetha ca rupe “evam me rupam hotu evam me rupam ma ahositi”. Yasama ca kho bhikkhave rupam anatta; tassama rupam abathaya sanvattati. Na ca labbhatti rupe “evam me rupam hotu evam me rupam ma ahositi
Bhikkhus! Rupa (corporeality or materiality) caused and conditioned by the four phenomena such as kamma (volitional action), citta (mind), utu (climate) and ahara (food), which is transient in nature on account of cold, heat, etc., or rupa of the hardness or softness, or rupa of inferior or superior quality or rupa which is distant or near or rupa of the past, present and future, is all anatta, that is no self no ego, no essence; it does not yield to our wishes, or it is not as we would like it to be, or we have no control over it; it is devoid of self or substance; it is anatta in contradistinction to atta (self or ego) of the heretics. If rupa (corporeality or materiality) were atta or any essence or substance over which we had control, or if rupa were as we would have liked it to be, it would not be able to distort or distract our mind. But, it is not atta; it is anatta only. Therefore, we have no control over it and as it is not as we like it to be, it
can give a lot of trouble.
Vedana Anatta.
(5). Vedana bhikkhave anatta,vedana ca hidam bhikkhave atta abhavissa nayidam vedana abathaya sanvatteya.Labbhetha ca vedana “evam me vedana hotu evam me vedana ma ahositi”. Yasama ca kho bhikkhave vedana anatta ;tassama vedana abadhaya sanvattati. Na ca labbhatti vedanaya“evam me vedana hotu evam me vedana ma ahositi.
Bhikkhus! Vedana (feeling) in the 89 types of consciousness consists of (1) sukha vedana (bodily agreeable feeling), (2) dukkha vedana (bodily disagreeable feeling),(3) somanassa vedana (mentally agreeable feeling), (4)domanassa vedana (mentally disagreeable feeling, and (5) upekha vedana (indifferent feeling) is anatta, because (1) it is a phenomenon over which no one has control; (2) it does not function according to any one 5 wishes; (3) no one can manoever it; and (4) it is anatta in contradiction to atta (self or ego) of the heretics, that means that it is no self nor is it of any essence. If this vedana were atta and subjcet to any one’s wishes it would not distract or distort his mind. But this vedana is not subject to your wishes or to any body’s wishes, nor does it function according as you plesase or any body pleases, so is it anatta; it may distort or distract your
mind or anybody’s mind.
Sanna Anatta.
(6) Sanna bhikkhave anatta,Sanna ca hidam bhikkhave atta abhavissa nayidam sanna abddhaya samvatteya. Labbhetha ca sannaya “evam me sanna hotu evam me sanna ma ahositi”. Yasama ca kho bhikkave sanna anatta tasama sanna abadhaya samvattati na ca labhati sannaya “evam me sanna hotu evam me sanna ma ahosi”ti.
Bhikkhus! Sanna (perception) in the 89 types of consciousness or mind is anatta because it is not subject to your wishes or to anybody’s wishes.Bhikkhus! If it were, in fact, atta and subject to your wishes or anybody’s mind. But, this sanna is not subject to your wishes or anybody’s wishes, nor does it function according as you please or anybody pleases so it does distort or
distract your mind; it is, therefore, anatta.
(7) Sankhara bhikkhave anatta,Sankhara ca hidam bhikkhave atta abhavissamsu.Nayidam sankhara abadhaya samvatteyum. Labbhetha ca sankharesu “evam me sankhara hontu evam me ahesonti.”
Yasama ca kho bhikkave sankhara anatta tasama sankha abadhaya samvattati ; na ca labhati sankharaysu “evam me sanna hontu evam
me sankhara ma aheson”ti.
Bhikkhus! Sankhara (mental formation) which consists of fifty cetasikas (mental factors or concomitants) exclusive of vedana(feel ing) is anntta as it never functions according as you please or anybody pleases either. If this Sankhara were atta and subject to your wishes or anybody’s wishes it would not distort or distract your mind or any-body’s mind. But, sankhara is not subject to your wishes or any-body’s wishes, nor do function according as you please or anybody pleases so it doesdistort or distract your mind;
it is, therefore, anatta.
vinnana Anatta
(8) Vinnanan ca hidam bhikkave atta abhavissa ,nayidam abadhaya samvatteya. Labbhetha ca vinnanan “evam me vinnam hotu evam me vinnanam ma ahositi.” Yasama ca kho bhikkhave vinnanam anatta. Tassma vinnanam abadhaya samvatati;na ca labbhati vinnana “evam
me vinnanam hoti evam me vinnanam ma ahositi.”
Bhikkhus! Vinnanam (consciousness or mind) which consists of 89 types of mind or consciousness is anatta, because it is not subject to your wishes or to anybody’s wishes ‘If it were atta and subject to your wishes or to anybody’s wishes it would not distort or distract your mind or anybody’s mind. But, vinnana is not subject to your wishes or anybody’s wishes nor does it function according as you plesae or anybody please so it does distort and distract your mind as well as anybody’s mind. It is, therefore,
anatta.
(9) Tam kim minnatha bhikkhave rupam niccam va aniccam vati. Aniccam bhante. Yam pana niccam dukkham va tam sukham
vati. Dukkham bhante. Yam pana niccam dukkham viparinama dhammam. Kallamnutam samanupasaitum “etam mama esohamasamin eso me atta
ti.No hetam bhante.
Bhikkhus! I am going to ask you a queation. what do you think of it? Is Rupa (corporeality) , the causes of which are four, as stated above, nicca (permanent) or anicca (impermanent)?
The reply of the bhikkhus is: “Rupa (corporeality) always in a state of flux, transient in nature and disappearing without stopping for a moment, is impermanent and not permanent: or in the altanative, rupa is always in a process of arising and vanishing, never remaining static for a single moment: it is by nature transient and not intransient: it is therefore anicca.”
Buddha then put the next question:”Bhikkhus! Is that rupa (corporeality), which you all say anicca(impermanent), dukkha (suffer
ing) or sukha (happiness)? The reply is “Blessed One ! Rupa, which is constantly in a state of flux, is dukkha (suffering). In other words, rupa is dukkha (suffering) because it is a phenomeonon subject to pain, displeasure, discomfort and distress.”
The third question put by Buddha is“Bhikkhus! Is rupa, which is transient, unenduring in nature and always in a ceaseless process of arising and vanishing without remaining for two consecutive moments the same, or in other words, is rupa, which is subject to anicca (impermanent), dukkha (suffering)and viparinama dhamma (phenomenon of change due to old age, decay, death etc.,) to be comprehended with tanna (craving), mana (conceit of self) and ditthi (wrong view) as “This is mine; this is I; this is myself
etc.,The reply is ;(No)! Blessed One!”
(10) Vedana; sanna ; sankhara ;vinanam niccam va aniccam vati.
Aniccam bhante.Yampana niccam dukkham va tam sukkam vati. Dukkham bhante.Yam pana niccam dukkhan viparinama dhamman kablamnutam samanupassitun “etam mama eso ha masami esome atta”ti.
No hetam bhante.
Bhikkhus!Vedana(feeling)such as sukhavedana etc.,sanna(perception) such as sanna cetasika (1)erception as mental factor), sankilara (mental forastions) such as fifty cetasikes exclusive of vedana and sanna, and Vilmana (consciousness) such as 89 types of consciousness. Are all these phenomena nicca (permanent) or
anicca (impermanent)? Asked Buddha.The reply is : “It is anicca (impermanent), Blessed one, because vedana (feeling), sanna (perception), sankhara (mental formations) and vinnana (consciousness) are transient, unenduring, in nature, and alway in a ceaseless process of arising and vanishing without remaining even for two consecutive moments the same, or in other words, these phenome~~dana~sanna sankilara and vinnana are all subject to anicca (impermanent) dukidia and viparinama dhamma phenomenon of change such as old age, decay,death atc.)The next question is;”Are these phenemena,which are transient or impermanent, dukkha (suffering) or sukha (happiness)?” The reply is; “It is dukkha (suffering), Blessed one! Because all these phenomena are subject to discomfort, displeasure, disstress and pain.”The next question is; “Do you think it right to comprehend through tenha (craving), mana (cenceft of self) and ditthi (wrong view),that these phenomena of vedana, sanna, sankhara and vinnana are mine or I or myself?”
The reply is “No! Blessed One. It is not right to comprehend these phenomena as “This is mine: this is I; or this is myself through
tanna,mana and dirthi.”
11. Tasama tiha bhikkhave yam kinci rupam atita nagata paccuppannam ijihatam va ,bahidha va ,olarikam va, sukkuma va, hinam va ,panitam va ,yam dure sentike va; sabbam rupam “ne tam
mama ne so ha masmi na me so atta” ti. Evametam yatha butam
sammappannaya dathabbam.
Bhikkhus! You see, therefore, rupa (corporeality or materiality) of all date and denominations such as rupe of the past, present, future etc.,etc., is all anicca, dukkha and anatta and not to be comprhended wiht tanha,mana and ditthi as “This is mine; this is I or this is myself’. Comprehension of rupa as anicca, dukkha and anatta is vipassena (insight) leading to magga nana (path knowledge) which is yathabuta nana (knowing things as they really are).
12. Yakaci vedana, atita nagata paccuppaima ijjhatam va, bahidha va, olarika va, sukkuma va, hina va ,panita va, ya dure santike va; sabba vedana “netam mama neso ha masmi na me so atta” ti.
Evametam yathabhutam sammappannaya dathabbam.
Bhukkhus! Vedana (feeling) of all data and denominations such as feelings of the past, present, future, etc., etc., including dukkha vedana (bodily disagreeable feeling), sukha vedana (mentally agreeable feeling),etc., is not to be comprehended with tanna, mana, ditthi as “This is mine;this is I; or this is myself but this vadana is to be comprehended with insight or path knowledge of anicca, dukkha, anatta, which is the yathabhuta nana (the
eye of wisdom seeing things as they truly are.)
(13) Yekaci sanna ,atita nagata paccuppanam ijihattam va ,bahiddha va ,olarika va ,sukhuma va, hine va, panita va ,ya dure santike va, sabbam sanna “ne tam mama neso hasmi na me so atta” ti.Evametam
yethabhutam sammappannaya dathabbam.
Bhikkhus! Sanna (perception) of all data and denominations, such as sanna of the past, present, future, etc., is not to be comprehended as “This is mine; this is I or this is myself but this sanna is to be comprehended with insight or path knowledge as anicca, dukkha, anatta, which is the yathabhuta nana (the eye of
wisdom seeing things as they truly are.)
(14) Yekeci sankkhara, atita nagata paccuppanna ijihattam va, bahidha va, olarika va, sukhuma va, hina va ,panita va ,ye dure santike va ,sabbe sankkhara “ne tam mama ne so hasmi na moso atta”ti eva metam yathabhutam sammappannaya dathabbem.
Bhikkhus!Sankhara (mental or volitional or kamma formation)of all date and denominations such as sankhara of the past, present, future, etc. ,including punnabhi sankhara (meritorious volitional or kamma formations), apunnabhi sankilara (demeritorious volition or kamma formations),and arninzabhi sankilara(imperturbable
volitional or kamma formations), is to be comprehended not as This is mine; this is I or this is myself but as anicca, dukkha and
anatta in accordance with insight and path knowledge, which is called yathabhuta nana, that is knowing things as they really are.
(15) Yam kinci vinnanam atita nagata paccuppannam ijjhatam va, bahiddha va, olarikam va ,sukhumam va, hinam va ,panitam va ,yam dure santike va ,sabbam vinnanam “netamma neso ha mashi na meso atta” ti evametam yathabhutam sammappannaya dathabbam.
Bhikkhus! Vinnanam (consciousness) of all data and denominations such as vinnana of the past, present9 future etc., including, of
course,ktisala citta (immoral consciousness), abyakata citta (amoral consciousness), etc., is to be comprehended not as “This is mine;
this is I or this is myself’; but as anicca, dukkha and anatta, which is yathabhuta nana (kilowing things as they really are), which is called vipassana nana (insight knowledge) or magga nana
(path knowledge).
(16) Evam passam bhikkhave sutava ariya-savako, rupasmin pi nibbindati ,vedanaya pi nibbindati ,sannaya pi nibbindati ,sankharesu pi nibbindati, vinnanasmin pi nibbindati, nibbindam virijjati viraga vimuccati vimuttasamin vimuttamiti, nanam hoti Kena jati, vusitam bhama caritam katam karaniyam naparam
ittattha yati pajanati ti.
Which is; “Bhikkhus A noble disciple of miiie~who V is will learned in theory. ~roficient in practice and perfect in t and comprehension vipassanana that the five khandhas are nothing but aniccs, dukkha and anatta, is bound to get disgusted with rupa (corporeality or materiality), vadana (feeling), sanna (perception), sankkhara (mental formation) and vinnana (mind or consciousness), and this state of disgust gives rise to four kinds of magganana path knowlidge leading to Nibbana) dispelling craving: the four kinds of magga-nana (Path knowledge leading to Nibbana) the four kinds of magga-nana give rise to four kinds of phala, that is ceasation of all kinds of kilesa and completc freedom from all types of suffering such as jati, jara,etc., That is to say that he has completed tfiill course of the noble magga traiming and comprehended with malytical knowledge the Ariya discarded the Ariya Samudaya sacca intuited the Ariya Dukkha Nirodha sacca (the Noble Truth of the Extinction of Suffering) and developed the Ariya Magga Sacca (the Noble Truth of t~~~~ath to Nibbana or total extinction of suffering ) respectively.Apart from all these 16 functions the yogavacara (meditator) has had nothing to do so far as the matter of this magga development is concerned. Finally he realizes that he has reached the end of the process of five khandhas which are like trees uprooted or like fires that have
been extinguished for lack of fuels.
(17) Idda-mavoca bhagava attamana pancavaggiya bhikkhus bhaga-vato bhasitam abhinandunti. Emasmin ca pana veyyakaranasmin bhinna mane pancavaggiyanam bhikkhunam anupadaya asavehi cittani
vimuccinsuti.
Thus, the Blessed one concluded His discourse on Anatta. The five ascetic Bhikkhus were very pleased and bowed their heads in respectful acknowledgement ther ~f Having totally discarded tahna (craving), mana (conceit of self) and ditthi (wrong view) they liberated their minds from the four-fold bondage of asava (bi
ases) once and for all and became Arahats.
Sadhu! Sadhu! Sadhu!
~~~~~~~~~~~~+++++++~~~~~~~~~~~~~
Short Supplementary on Anatta
According to Theravada Buddhism, ignorance is the foulest
stain of all.The belief in self and all the wrong thinking
actions and wrong speech arise from ignorance. It is the primadition behind all manifestations of life it is the creator of space and time and consciousness and all the phenomena that have their existance in the space-time complex thereout all the realms
of becoming.
Ignorance is shown as the first link in the chain of the origination (Paticca Samuppada) but this does not mean first in term of sequence;it is not toe confiise~4th ~ the idea of a first cause.Origination has no temporal beginning. To understand this it is necessary to consider the nature of time that is to say, our knowledge of it, for it has no existence outside the sphere of plane mental relativity is governed by the movements of bodies in relation to other bodies,the rotation of the earth and its revolution around the sun, together with the movement other sums and planets that compose the universe and the mosrer and familiar movements of object in our immediate vicinity. Because movement (time) implies change of position (space), the two concepts of space and time must be identical; they cannot be considered separately. From this we get the space-time complex of Einstein, an inter-related and interdependent combination of ideas that forms a single concept in mathematics. Without material bodies that is, the dimension they c py-there could be time. Without the existence there could be no time. Since time cannot exist in nothingness,and to create that did not exist previously itself implies the prior existence of time, ~se there be the three fold condition of time already inexistence to make such an event possible.There must be “past” the no exi,pr~n~ the time of its creation,time when the object did t~st~’~f and’4firture’, the time of it4 cantinuanc~ we have no other I aft~ri~~~twe but to accept the Buddhist coi~i’ that there could il4~~~ve been a time when ~ and a p sical universe in ‘~ some form or other did not exist.If we refer to Anguttara Nikaya, we find the following statement: “Beginningless is the process of samsara: the origin of being revolving in samsara, being cl~aked by Avijja, (ignorance) cannot be discovered.” The universe of space and time, the creation of Avijja, is a closed circle of conceptuality in which there is no first beginning. it therefore cannot be understood or penetrated by any intallectual means for the mind itself operates within its complex~ mech~~~m for th~ mind itself4perates within its complex me and is bounded on every side by its related conditions. Ignorance is bound to the processes of cause and effect, and itself creates~ from mo~~t to moment the process and the conditions. The mind moves like a prisoner coniined within it +)wn construct~on; ft cannot get outside the orbft of fts own limitations and so cannot see the process in fts entirety or understand
its own nature.
All relative concepts are unreal because they are relative. They cannot have any existence in an absolute sence. As ~ out, no object in the whole universe can be isolated from other objects and know as thing’s in ftself. if we try to describe fts shape, calling ft square or round, we are merely making a comparisoi~~etween
~i~iape and the other oiject&~i~~t~re not square or round The same thing happen~en we think offts texture, colour, wI~ights, smell or any other data concerning ft that come~o us through our senses. All our knowledge is C(~mparative oliiy> our minds are not
equipped to deal with concepts outside the ~ relative values. Therefore,the thing we know has no real existence;
If it had real existence we should be able to cognise it in isolation,without reference to anything ~se This is the me~hingof
Buddhist “Sabbe dhamma (or sankliara) anatta”-All phenomenal (compounded) things are void of reality or self-existence. The mate rial, composite world is nothing but an appearance, based on the
musory activity of the mind.
How, the~ is the mind to attain liberation from a condition which is intrinsic to fts own nature? That is the problem which is intrinsic to fts own nature? That is the problem which ft took Buddha six years of arduous striving to solve. The answer is to destroy all false concepts, beginning with the fimdamental delusion of the personal self on which all the others are based This is to be achieved by realising through insight, the impermanent, pa~n{iil and unreal nature of all phenome~A~~~eca, Dukidla and A~atta of everything, including the constitu~s (~p~n~y These three concepts, the ~st important feature~of the entire system of buddhist thought(~ ~ reality only th~ee different aspect~ of the same truth. That which is ~nicca, j~~~rAianant, must necessarily be subject to suffering. It~ suffering consists in the state of reatles~iless, unbalance and continual agftation offts component elements; the incessant arising, and passing away~he~ts of atomic and electronic energy that compose fts physical subatance. In the Buddhistic ~ I)ukk’la means not only suffering ass~iated with conaciousness but also the state of disturbance and unb~ence in all phenomenal things. It is to be thought of as a cosmic ~ and all-permeating, existing ~n the nuclear structure of the ~om as well as in the growth, decay and~ d~atiiofthe there isthefe is I)ukkli~and this means movement, the state of flux,everywhere; i? is present i~ both s~)ntient and insentient matterF~. ½Abhidhimma teaches teaches t~i~~kh~is present in all of the thir~y-one Abodes of Sam*~a, including the realm of Asapiiasaffa (unconscious beings). This dem~natrates that, Ph~iosophically speakm~~~entient substance.ing, suffering ~sts even in.Where the first two conditions, impermanence and suffering,exist, there cannot be any real self-hood, since all is~i~~~ntarily underg~mg transformation. It is a state of becoming, not of being; ft is always a transitional stage from one state to another. Therefora~ ft must be Anatta; there is no permanent selfof soul of a being or even identfty of an object from one moment to another. All that can be found is a causal proc~~a current of causal dependence. Science tells us that there is no sctual ~dentfty between an atom at one mo½ -ment and what we choose to call the same atom at another moment; fts existence is current of activity or energy. In the same way, there is no real identfty between the infant, the child, the youth, the man and the old man, though for conventional purposes we have to consider them the same person and call them by the same name throught the different stages of life.All the physical cells of the body die and are replaced many times during the course of one life-time, and the body ftself chan~~e~ in~ appearance through the gradual accu~im~i4ation of these minute changes Sinilarly the consciousness, the cont~nts tQ~~ the mind, fts reactions and so on all are different at different stages,while the fluid ~ of consciousness, like a river, flows past¼bearing only an illusory identity from one moment to another, as a river is seen as a river only by the general contour of fts ban~~ Heraclitus, who declared that ft is not possible to step into the same river twice, was~ thinking Buddhistically There is no permsnent fac~(‘tor2no 4tta~or essance of s~lthood~o be found anywhere in the components of personality, efther physica17' or mentaL(~st’~~jiiosophers
Many have arrived at the same conc~jsion as the Buddhist wi~h regard to this universal con~usion of flux and unreality, but to realise ft intellectually is not enough to liber~e the mind from fts conventions. The mind can only know this fact in
fts n~gative aspect; ft cannot, as we have seen, be expected to
beyond the pheromenal and have direct knowledge of the noum~n~L In order to do this the mind must conq~ar ftseif~ ft must be mastered and even be transcended, and ft is only possible to achi~e’ w this
result by meditation.
editatio~ begins with conc~ntration; ft requires first of all that the ~tivfty ofthe mind should be controlled and fixed in compl~~ stillness, fts restless motion brought to a focus of one-
pointedness(Ekaggata). when this is achi9ved, the whole force of fts concen- ~ trated energy must be brought to bear and fixed on an object ofmedi- -tation. In Buddhism there are forty of these Kamniaffhan~ each one being suitable foi{~ particular type of mind. when the medftation is successfiil IL bi~gs about a state of realisation that is beyond any-thing acceasible to the normal con~ciousness, carrying knowledge right outside the illusory b~ifier of phenomenal appearances into the “uncondftioned reality” (As ankliata Dhamma). With this state comes the ce~satian of all the impuritieji of ~~iisciousness, the e~dma er a things, for sense epjoym~nt’ existance or for t1of~ving for and all other $tt’achments that imprison s~ntien~~em;gs in the proc _ ess of sam~ara. Hence it is called “Nibba~a” the extmction of shlf, O~ lust, ha tr~4 a~ delusion. Not the extinWion of saW, because self never existed, b~ ~e end of the illusion of self-h~ when the reality is kno~ and expari~ced, imreality has no longer any mean- ~ ing or ~ction. when freedom from the thraldom of the six senses and from ~tt~chment to material existence is att~~~ined th~e can no~ ~th~Fand
longerr be any1rebirth~~e~~ with of rebirtlr~~omes th~
I end of Anicca, I)ukkha and~yia~;(Q I~have heard. At o~e time the13lessed One wa~ re4iding among~at the Kuru people at a subi~b of the town known as Kammas sadhamma~One d½the Blessed 6~e called to the Bhikkhus and 5 id: ka~ano ayam bhikkhve maggo sattan~ so p&A~vaam’ samatikkamaya dukkha-domanai~sanam attha~ama~a nayassa adhigamaya nibbanassa sacchikiriyaya yadidam cattaro satipatthana.
Katam~ cattero? Idha bhiIUkh~ ave bhikkliu ka>e ka~anupassi~
viharati atapi sampajan~ satima ~ abhijjhadomanassamih’~;. ~ sampajan~ satima vineyyavedana~ vedananupassi va7ai aapi
loke abhijjha~dom~ssa~m¼citte citta-nupassiviharati ~a~i sampajano satima vinneyya loke ,bhih~FdY?J~iannssam dha~~~mesu dhammanupassi~i~~sampajano ~atima vinneyya loke abhijjhadomanassam.
Bhikkhus! the only w~)r t~e beings to purif~~ themselves, to~~ o(;erc me sorrow and ~~to dispel guef and despair, to get tm~ to the right path ~nd reach the goal of nibbana is this fourftt( mmdfiiliiess or fourfold satipaffhana, also called four
found~ions Qr,applications of mindfiilness. what is this fourfold
satipatthana?
Bhikkhus! Here, in this dispensation, a bhikkiiu, who is ~alous -~uid industr~unscientious and mindfiil,dwells on contemplation of the body as a body (i.e., a~~hysical body of 28
of the hmil~ni~d32 part~ ~ Pycaorgas~~a{ co~pr~hen~s the three
charec4istics, anicca, dukkha and anaffa (impermanent, suffering and no-self), dispelling abbijha (covetousness) and domanassa
(grief).
In the same way, the bhikkhu dwells on contemplation of vedana (feeling) of various types as vedana (i.e. feelings of various types such as pleasant feeling, unpleasant feeling, nefther pleasant nor~leasant feeling, etc.,) and co~ehends the three characteristics there½of as anicca, dukidia and anatt~a, ther~y dispelling abhijha(covetousness) and domanassa (grief).
Similarly, the bhikkhu dwells on co~am~lation of cftta (consciousness or mind) of various types such as loba (greed oisu~ desire, etc. ,Y and the three characteristics there~ ~f as anicca, dukkha and anaff a, ther~~y dispelling abhijha(covetousness) and
domanassa (grief).
The bhikkhu also dwells on contemplation of dhamma (i.e., mental objects such as nivanas or hindrance in English, etc.,) and comprehend the anicca, dukkha and anatta there of thus
dispelling abhijha (covetousness) and domanassa (grief).
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Writing is very comprehensive and simple to understand. But at last"Short Supplementary on Anatta" sections actually typings is converted into wrong spellings due to software issue.Please check it again and correct it .Thank you.
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