anatta lakkhana

from tusita chant book

Anatta-lakkhaṇa Sutta阿那他拉卡那 素它

Discourse on Not-self Characteristic无我相经

Evaṁ me sutaṁ: Ekaṁ samayaṁ Bhagavā Bārāṇasiyaṁ viharati Isi-patane miga-dāye. Tatra kho Bhagavā paṭca-vaggiye bhikkhū āmantesi: “bhikkhavo”ti. “Bhadante”ti te bhikkhū Bhagavato paccassosuṁ. Bhagavā etad·avoca:

Thus I heard: At one time the Blessed One was staying in the deer park at Isipatana [near] Benares. There the Blessed One addressed the group of five monks: “Monks.” “Venerable Sir,” those monks responded to the Blessed One. The Blessed One [then] said this:

如是我闻,一时世尊住在波罗奈附近仙人坠处的鹿野苑。于其处,当时世尊对五比丘说:「诸比。」那些比丘回:「尊者。」世尊如此说:

Rūpaṁ, bhikkhave, anattā. Rūpaṭ·ca h’idaṁ, bhikkhave, attā abhavissa, na·y·idaṁ rūpaṁ ābādhāya saṁvatteyya, labbhetha ca rūpe ‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati, na ca labbhati rūpe ‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’”ti.

Form, Monks, is not-self. For if it were that form was self, this form would not lead to affliction, and in regards to form, [wishing] ‘may [this] form of mine be [like] thus, may [this] form of mine not be [like] thus’ would be possible. But since, monks, form is not-self, therefore, form leads to affliction, and in regards to form, [wishing] ‘may [this] form of mine be [like] thus, may [this] form of mine not be [like] thus’ is not possible.

「诸比丘,色无我!诸比丘,假如此色是我,此色就不会导致病恼,也可以这样看待色:『愿我的色是这样,愿我的色不要这样!』然而,诸比丘,因为色无我,所以色会导致病恼,也不能够这样看待色:『愿我的色是这样,愿我的色不要这样!』。

Vedanā anattā. Vedanā ca h’idaṁ, bhikkhave, attā abhavissa, na·y·idaṁ vedanā ābādhāya saṁvatteyya, labbhetha ca vedanāya ‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṁvattati, na ca labbhati vedanāya ‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’”ti.

Feeling, Monks, is not-self. For if it were that feeling was self, this feeling would not lead to affliction, and in regards to feeling, [wishing] ‘may [this] feeling of mine be [like] thus, may [this] feeling of mine not be [like] thus’ would be possible. But since, monks, feeling is not-self, therefore, feeling leads to affliction, and in regards to feeling, [wishing] ‘may [this] feeling of mine be [like] thus, may [this] feeling of mine not be [like] thus’ is not possible.

受无我!诸比丘,假如此受是我,此受就不会导致病恼,也可以这样看待受:『愿我的受是这样,愿我的受不要这样!』然而,诸比丘,因为受无我,所以受会导致病恼,也不能够这样看待受:『愿我的受是这样,愿我的受不要这样!』。

Saṭṭā anattā. Saṭṭā ca h’idaṁ, bhikkhave, attā abhavissa, na·y·idaṁ saṭṭā ābādhāya saṁvatteyya, labbhetha ca saṭṭāya ‘evaṁ me saṭṭā hotu, evaṁ me saṭṭā mā ahosī’ti. Yasmā ca kho, bhikkhave, saṭṭā anattā, tasmā saṭṭā ābādhāya saṁvattati, na ca labbhati saṭṭāya ‘evaṁ me saṭṭā hotu, evaṁ me saṭṭā mā ahosī’”ti.

Perception, Monks, is not-self. For if it were that perception was self, this perception would not lead to affliction, and in regards to perception, [wishing] ‘may [this] perception of mine be [like] thus, may [this] perception of mine not be [like] thus’ would be possible. But since, monks, perception is not-self, therefore, perception leads to affliction, and in regards to perception, [wishing] ‘may [this] perception of mine be [like] thus, may [this] perception of mine not be [like] thus’ is not possible.

想无我!诸比丘,假如此想是我,此想就不会导致病恼,也可以这样看待想:『愿我的想是这样,愿我的想不要这样!』然而,诸比丘,因为想无我,所以想会导致病恼,也不能够这样看待想:『愿我的想是这样,愿我的想不要这样!』。

Saṅkhārā anattā. Saṅkhārā ca h’idaṁ, bhikkhave, attā abhavissaṁsu, na·y·idaṁ saṅkhārā ābādhāya saṁvatteyyuṁ, labbhetha ca saṅkhāresu ‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti. Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṁvattanti, na ca labbhati saṅkhāresu ‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’”ti.

Conceptions, Monks, are not-self. For if it were that conceptions were self, these conceptions would not lead to affliction, and in regards to conceptions, [wishing] ‘may [these] conceptions of mine be [like] thus, may [these] conceptions of mine not be [like] thus’ would be possible. But since, monks, conceptions are not-self, therefore, conceptions lead to affliction, and in regards to conceptions, [wishing] ‘may [these] conceptions of mine be [like] thus, may [these] conceptions of mine not be [like] thus’ is not possible.

诸行无我!诸比丘,假如此诸行是我,此诸行就不会导致病恼,也可以这样看待诸行:『愿我的诸行是这样,愿我的诸行不要这样!』然而,诸比丘,因为诸行无我,所以诸行会导致病恼,也不能够这样看待诸行:『愿我的诸行是这样,愿我的诸行不要这样!』。

Viṭṭāṇaṁ anattā. Viṭṭāṇaṭ·ca h’idaṁ, bhikkhave, attā abhavissa, na·y·idaṁ viṭṭāṇaṁ ābādhāya saṁvatteyya, labbhetha ca viṭṭāṇe ‘evaṁ me viṭṭāṇaṁ hotu, evaṁ me viṭṭāṇaṁ mā ahosī’ti. Yasmā ca kho, bhikkhave, viṭṭāṇaṁ anattā, tasmā viṭṭāṇaṁ ābādhāya saṁvattati, na ca labbhati viṭṭāṇe ‘evaṁ me viṭṭāṇaṁ hotu, evaṁ me viṭṭāṇaṁ mā ahosī’”ti.

Consciousness, Monks, is not-self. For if it were that consciousness was self, this consciousness would not lead to affliction, and in regards to consciousness, [wishing] ‘may [this] consciousness of mine be [like] thus, may [this] consciousness of mine not be [like] thus’ would be possible. But since, monks, consciousness is not-self, therefore, consciousness leads to affliction, and in regards to consciousness, [wishing] ‘may [this] consciousness of mine be [like] thus, may [this] consciousness of mine not be [like] thus’ is not possible.

识无我!诸比丘,假如此识是我,此识就不会导致病恼,也可以这样看待识:『愿我的识是这样,愿我的识不要这样!』然而,诸比丘,因为识无我,所以识会导致病恼,也不能够这样看待识:『愿我的识是这样,愿我的识不要这样!』。

Taṁ kiṁ maṭṭatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā?”ti “Aniccaṁ, Bhante.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā?”ti “Dukkhaṁ, Bhante.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāma-dhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, eso’ham·asmi, eso me attā?’”ti “No h’etaṁ, Bhante.”

Monks, what do you think, is form permanent or impermanent?” “Impermanent, Venerable Sir.” “That then which is impermanent, is it unsatisfactory or satifactory?” “Unsatifactory, Venerable Sir.” That then which is impermanent, unsatisfactory and subject to change, is it suitable to consider: ‘this is mine, this I am, this is my self?” “Certainly not, Venerable Sir.”

「诸比丘,你们认为如何,色是常还是无常?」「无常,尊者!」「无常的是苦还是乐的?」「苦的,尊者!」「对于无常、苦、变易之法,是否适合视它为:『这是我的,这是我,这是我的自我』?」「确实不能,尊者!」

Vedanā niccā vā aniccā vā?”ti “Aniccā, Bhante.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā?”ti “Dukkhaṁ, Bhante.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāma-dhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, eso’ham·asmi, eso me attā?’”ti “No h’etaṁ, Bhante.”

Is feeling permanent or impermanent?” “Impermanent, Venerable Sir.” “That then which is impermanent, is it unsatisfactory or satifactory?” “Unsatifactory, Venerable Sir.” That then which is impermanent, unsatisfactory and subject to change, is it suitable to consider: ‘this is mine, this I am, this is my self?” “Certainly not, Venerable Sir.”

「受是常还是无常?」「无常,尊者!」「无常的是苦还是乐的?」「苦的,尊者!」「对于无常、苦、变易之法,是否适合视它为:『这是我的,这是我,这是我的自我』?」「确实不能,尊者!」

Saṭṭā niccā vā aniccā vā?”ti “Aniccā, Bhante.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā?”ti “Dukkhaṁ, Bhante.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāma-dhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, eso’ham·asmi, eso me attā?’”ti “No h’etaṁ, Bhante.”

Is perception permanent or impermanent?” “Impermanent, Venerable Sir.” “That then which is impermanent, is it unsatisfactory or satifactory?” “Unsatifactory, Venerable Sir.” That then which is impermanent, unsatisfactory and subject to change, is it suitable to consider: ‘this is mine, this I am, this is my self?” “Certainly not, Venerable Sir.”

「想是常还是无常?」「无常,尊者!」「无常的是苦还是乐的?」「苦的,尊者!」「对于无常、苦、变易之法,是否适合视它为:『这是我的,这是我,这是我的自我』?」「确实不能,尊者!」

Saṅkhārā niccā vā aniccā vā?”ti “Aniccā, Bhante.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā?”ti “Dukkhaṁ, Bhante.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāma-dhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, eso’ham·asmi, eso me attā?’”ti “No h’etaṁ, Bhante.”

Monks, what do you think, are conceptions permanent or impermanent?” “Impermanent, Venerable Sir.” “That then which is impermanent, is it unsatisfactory or satifactory?” “Unsatifactory, Venerable Sir.” That then which is impermanent, unsatisfactory and subject to change, is it suitable to consider: ‘this is mine, this I am, this is my self?” “Certainly not, Venerable Sir.”

「诸行是常还是无常?」「无常,尊者!」「无常的是苦还是乐的?」「苦的,尊者!」「对于无常、苦、变易之法,是否适合视它为:『这是我的,这是我,这是我的自我』?」「确实不能,尊者!」

Viṭṭāṇaṁ niccaṁ vā aniccaṁ vā?”ti “Aniccaṁ, Bhante.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā?”ti “Dukkhaṁ, Bhante.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāma-dhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, eso’ham·asmi, eso me attā?’”ti “No h’etaṁ, Bhante.”

Monks, what do you think, is consciousness permanent or impermanent?” “Impermanent, Venerable Sir.” “That then which is impermanent, is it unsatisfactory or satifactory?” “Unsatifactory, Venerable Sir.” That then which is impermanent, unsatisfactory and subject to change, is it suitable to consider: ‘this is mine, this I am, this is my self?’” “Certainly not, Venerable Sir.”

「识是常还是无常?」「无常,尊者!」「无常的是苦还是乐?」「苦的,尊者!」「对于无常、苦、变易之法,是否适合视它为:『这是我的,这是我,这是我的自我』?」「确实不能,尊者!」

Tasmā·t·iha, bhikkhave, yaṁ kiṭci rūpaṁ atītānāgata-paccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘n’etaṁ mama, n’eso’ham·asmi, na m’eso attā’ti evam·etaṁ yathā-bhūtaṁ sammappaṭṭāya daṭṭhabbaṁ.

Therefore, monks, whatever form, whether past, future or present, internal or external, coarse or fine, inferior or superior, far or near, all form is to be seen as it is with perfect wisdom thus: ‘that is not mine, I am not that, that is not my self.’

因此,诸比丘,无论是过去、现在、未来、内、外、粗、细、劣、胜、远或近之色,当如此以正慧如实彻见一切色:『这不是我的,这不是我,这不是我的自我。』

Yā kāci vedanā atītānāgata-paccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā ‘n’etaṁ mama, n’eso’ham·asmi, na m’eso attā’ti evam·etaṁ yathā-bhūtaṁ sammappaṭṭāya daṭṭhabbaṁ.

Whatever feeling, whether past, future or present, internal or external, coarse or fine, inferior or superior, far or near, all form is to be seen as it is with perfect wisdom thus: ‘that is not mine, I am not that, that is not my self.’

无论是过去、现在、未来、内、外、粗、细、劣、胜、远或近之受,当如此以正慧如实彻见一切受:『这不是我的,这不是我,这不是我的自我。

Yā kāci saṭṭā atītānāgata-paccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā saṭṭā ‘n’etaṁ mama, n’eso’ham·asmi, na m’eso attā’ti evam·etaṁ yathā-bhūtaṁ sammappaṭṭāya daṭṭhabbaṁ.

Whatever perception, whether past, future or present, internal or external, coarse or fine, inferior or superior, far or near, all form is to be seen as it is with perfect wisdom thus: ‘that is not mine, I am not that, that is not my self.’

无论是过去、现在、未来、内、外、粗、细、劣、胜、远或近之想,当如此以正慧如实彻见一切想:『这不是我的,这不是我,这不是我的自我。』

Ye keci saṅkhārā atītānāgata-paccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā ‘n’etaṁ mama, n’eso’ham·asmi, na m’eso attā’ti evam·etaṁ yathā-bhūtaṁ sammappaṭṭāya daṭṭhabbaṁ.

Whatever conceptions, whether past, future or present, internal or external, coarse or fine, inferior or superior, far or near, all form is to be seen as it is with perfect wisdom thus: ‘that is not mine, I am not that, that is not my self.’

无论是过去、现在、未来、内、外、粗、细、劣、胜、远或近之行,当如此以正慧如实彻见一切行:『这不是我的,这不是我,这不是我的自我。』

Yaṁ kiṭci viṭṭāṇaṁ atītānāgata-paccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viṭṭāṇaṁ ‘n’etaṁ mama, n’eso’ham·asmi, na m’eso attā’ti evam·etaṁ yathā-bhūtaṁ sammappaṭṭāya daṭṭhabbaṁ.

Whatever consciousness, whether past, future or present, internal or external, coarse or fine, inferior or superior, far or near, all form is to be seen as it is with perfect wisdom thus: ‘that is not mine, I am not that, that is not my self.’

无论是过去、现在、未来、内、外、粗、细、劣、胜、远或近之识,当如此以正慧如实彻见一切识:『这不是我的,这不是我,这不是我的自我。』

Evaṁ passaṁ, bhikkhave, sutavā ariya-sāvako rūpasmim’pi nibbindati, vedanāya’pi nibbindati, saṭṭāya’pi nibbindati, saṅkhāresu’pi nibbindati, viṭṭāṇasmim’pi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttam·iti ṭāṇaṁ hoti: ‘Khīṇā jāti, vusitaṁ brahma-cariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.

Seeing thus, monks, the learned noble disciple is disenchanted with form, feeling, perception, conceptions and consciousness. Being disenchanted he is dispassionate; through dispassion he becomes liberated. When liberated there is the liberation knowledge thus: he wisely knows [that] [re]birth is finished, the holy-life has been lived, what needed to be done is done, there is nothing further [to be done] for this state.”

诸比丘,如此彻见后,多闻圣弟子厌离色,厌离受,厌离想,厌离诸行,厌离识。因厌离而离染,因离欲而解脱;因解脱而有解脱智,他了知:『生已尽,梵行已立,应作已作,再无后有。』」

Idam·avoca Bhagavā. Attamanā paṭca-vaggiyā bhikkhū Bhagavato bhāsitaṁ abhinanduṁ. Imasmiṭ·ca pana veyyākaraṇasmiṁ bhaṭṭamāne paṭca-vaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsū’ti.

This the Blessed One said. Pleased, the group of five monks delighted in the Blessed One’s speech. When this explanation was being spoken, the minds of the group of five monks were liberated through non-attachment from the [mental] effluents.

世尊如此说已,五比丘满意与欢喜世尊之言。当此解说正被宣说时,五比丘心无执取而从诸漏解脱。

Etena sacca-vajjena, sotthi te hotu sabbadā.

By this speaking of truth, may there be well-being for you always.

藉着这真实的话语,愿你时常得到安乐;

Etena sacca-vajjena, sabba-rogo vinassatu.

By this speaking of truth, may all [of your] diseases disappear.

藉着这真实的话语,愿一切的疾病消失;

Etena sacca-vajjena, hotu te jaya-maṅgalaṁ.

By this speaking of truth, may there be the blessings of triumph for you.

藉着这真实的话语,愿你得到吉祥胜利。




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