I learnt in this way: During one season, the fortunate one dwelt peacefully near Bārāṇasi in the dear park at Isipatana.
There the Fortunate One addressed the group of five Meditators, saying: “Mendicants, the body is not self. If the body were self, Mendicants it would not lend itself to dis-ease. It would be possible (to say) regarding the body, ‘Let my body be this way; let my body no longer be this way.’
But precisely because, Mendicants, the body is not self, the body lends itself to dis-ease. And it is not possible (to say) regarding the body, ‘Let my body be this way; let my body not be this way.’
“Mendicants, the feelings are not self. If the feelings were self, Mendicants, they would not lend themselves to dis-ease. It would be possible (to say) regarding the feelings, ‘Let my feelings be this way; let my feelings no longer be this way.’
But precisely because, Mendicants, feelings are not self, the feelings lend themselves to dis-ease. And it is not possible (to say) regarding feelings, ‘Let my feelings be this way; let my feelings not be this way.’
“Mendicants, perceptions are not self. If perceptions were self, Mendicants, they would not lend themselves to dis-ease. It would be possible (to say) regarding the perceptions, ‘Let my perceptions be this way; let my perceptions no longer be this way.’
But precisely because, Mendicants, perceptions are not self, the perceptions lend themselves to dis-ease. And it is not possible (to say) regarding perceptions, ‘Let my perceptions be this way; let my perceptions not be this way.’
“Mendicants, mental processes are not self. If mental processes were self, Mendicants, they would not lend themselves to disease.
It would be possible (to say) regarding the mental processes, ‘Let my mental processes be this way; let my mental processes no longer be this way.’
But precisely because, Mendicants, the mental processes are not self, mental processes lend themselves to dis-ease. And it is not possible (to say) regarding mental processes, ‘Let my mental processes be this way; let my mental processes not be this way.’
“Mendicants, consciousness is not self. If consciousness were self, Mendicants, they would not lend themselves to dis-ease.
It would be possible (to say) regarding the consciousness, ‘Let my consciousness be this way; let my consciousness no longer be this way.’
But precisely because, Mendicants, the consciousness is not self, consciousness lend themselves to dis-ease. And it is not possible (to say) regarding consciousness, ‘Let my consciousness be this way; let my consciousness not be this way.’
Mendicants what do you think, Is the body changing or unchanging?”
The Meditators responded: “Venerable One, it is changeable!”
The Fortunate one further asked: “Is that which is subject to change pleasant or stressful?”
The Meditators responded: “Venerable one, it is stressful!”
“And is it suitable to regard that which is changeable, stressful, & subject to change as: ‘This is mine, my self, or what I am’?”
The Meditators responded: Certainly not Venerable One!”
“Mendicants what do you think, are the feelings changing or unchanging?”
The Meditators responded: “Venerable One, it is changeable!”
The Fortunate one further asked: “Is that which is subject to change pleasant or stressful?
The Meditators responded: “Venerable one, it is stressful!”
“And is it suitable to regard that which is changeable, stressful, & subject to change as: ‘This is mine, my self, or what I am’?”
The Meditators responded: Certainly not Venerable One!”
“Mendicants what do you think, are the perceptions changing or unchanging?”
The Meditators responded: “Venerable One, it is changeable!”
The Fortunate one further asked: “Is that which is subject to change pleasant or stressful?”
The Meditators responded: “Venerable one, it is stressful!”
“And is it suitable to regard that which is changeable, stressful, & subject to change as: ‘This is mine, my self, or what I am’?”
The Meditators responded: Certainly not Venerable One!”
“Mendicants what do you think, are the mental processes changing or unchanging?”
The Meditators responded: “Venerable One, it is changeable!”
The Fortunate one further asked: “Is that which is subject to change pleasant or stressful?”
The Meditators responded: “Venerable one, it is stressful!”
“And is it suitable to regard that which is changeable, stressful, & subject to change as: ‘This is mine, my self, or what I am’?”
The Meditators responded: Certainly not Venerable One!”
“Mendicants what do you think, is consciousness changing or unchanging?” The Meditators responded: “Venerable One, it is changeable!”
The Fortunate one further asked: “Is that which is subject to change pleasant or stressful?”
The Meditators responded: “Venerable one, it is stressful!”
“And is it suitable to regard that which is changeable, stressful, & subject to change as: ‘This is mine, my self, or what I am’?”
The Meditators responded: Certainly not Venerable One!”
Mendicants, in this way whatever body – past, present, or future, associated with oneself or another, gross, or fine, base or exalted, far or near, every body - should be seen with upright discernment as it actually is ‘this is not mine, not myself, not what I am.’
Whatever feelings – past, present, or future, associated with oneself or another, gross, or fine, base or exalted, far or near, every feeling - Should be seen with upright discernment as it actually is ‘this is not mine, not myself, not what I am.’
Whatever perception– past, present, or future, associated with oneself or another, gross, or fine, base or exalted, far or near, every perception - Should be seen with upright discernment as it actually is ‘this is not mine, not myself, not what I am.’
Whatever mental processes – past, present, or future, associated with oneself or another, gross, or fine, base or exalted, far or near, every mental processes - should be seen with upright discernment as it actually is ‘this is not mine, not myself, not what I am.’
Whatever consciousness – past, present, or future, associated with oneself or another, gross, or fine, base or exalted, far or near, every consciousness - should be seen with upright discernment as it actually is ‘this is not mine, not myself, not what I am.’
Seeing thus, the well-instructed Noble Disciple grows weary with the body, weary with feeling, weary with perception, weary with mental processes, & weary with consciousness.
Wearied there develops dis-passion, from dis-passion, comes released.
With release, there is the understanding, ‘Released.’ one knows that, ‘Birth has ended, the chaste life has been fulfilled, what should be done , is done. There is nothing further to do.’”
Once the fortunate one had said this, the group of five Meditators were delighted by these words of the fortunate one and greatly rejoiced in them.
Moreover, while this explanation was being delivered, the group of five Meditators, through lack of grasping, found release from the effluents of the mind from hearing these blessed words.
The End of The Not-self Characteristic Discourse.
Also known as Pañcavaggiya Sutta the discourse to the group of five
The Anātmalakṣaṇa Sūtra of the Saṃyukta Āgama (SA) from the Sarvāstivāda school is found in at SA34.
There the Fortunate One addressed the group of five Meditators, saying: “Mendicants, the body is not self. If the body were self, Mendicants it would not lend itself to dis-ease. It would be possible (to say) regarding the body, ‘Let my body be this way; let my body no longer be this way.’
But precisely because, Mendicants, the body is not self, the body lends itself to dis-ease. And it is not possible (to say) regarding the body, ‘Let my body be this way; let my body not be this way.’
“Mendicants, the feelings are not self. If the feelings were self, Mendicants, they would not lend themselves to dis-ease. It would be possible (to say) regarding the feelings, ‘Let my feelings be this way; let my feelings no longer be this way.’
But precisely because, Mendicants, feelings are not self, the feelings lend themselves to dis-ease. And it is not possible (to say) regarding feelings, ‘Let my feelings be this way; let my feelings not be this way.’
“Mendicants, perceptions are not self. If perceptions were self, Mendicants, they would not lend themselves to dis-ease. It would be possible (to say) regarding the perceptions, ‘Let my perceptions be this way; let my perceptions no longer be this way.’
But precisely because, Mendicants, perceptions are not self, the perceptions lend themselves to dis-ease. And it is not possible (to say) regarding perceptions, ‘Let my perceptions be this way; let my perceptions not be this way.’
“Mendicants, mental processes are not self. If mental processes were self, Mendicants, they would not lend themselves to disease.
It would be possible (to say) regarding the mental processes, ‘Let my mental processes be this way; let my mental processes no longer be this way.’
But precisely because, Mendicants, the mental processes are not self, mental processes lend themselves to dis-ease. And it is not possible (to say) regarding mental processes, ‘Let my mental processes be this way; let my mental processes not be this way.’
“Mendicants, consciousness is not self. If consciousness were self, Mendicants, they would not lend themselves to dis-ease.
It would be possible (to say) regarding the consciousness, ‘Let my consciousness be this way; let my consciousness no longer be this way.’
But precisely because, Mendicants, the consciousness is not self, consciousness lend themselves to dis-ease. And it is not possible (to say) regarding consciousness, ‘Let my consciousness be this way; let my consciousness not be this way.’
Mendicants what do you think, Is the body changing or unchanging?”
The Meditators responded: “Venerable One, it is changeable!”
The Fortunate one further asked: “Is that which is subject to change pleasant or stressful?”
The Meditators responded: “Venerable one, it is stressful!”
“And is it suitable to regard that which is changeable, stressful, & subject to change as: ‘This is mine, my self, or what I am’?”
The Meditators responded: Certainly not Venerable One!”
“Mendicants what do you think, are the feelings changing or unchanging?”
The Meditators responded: “Venerable One, it is changeable!”
The Fortunate one further asked: “Is that which is subject to change pleasant or stressful?
The Meditators responded: “Venerable one, it is stressful!”
“And is it suitable to regard that which is changeable, stressful, & subject to change as: ‘This is mine, my self, or what I am’?”
The Meditators responded: Certainly not Venerable One!”
“Mendicants what do you think, are the perceptions changing or unchanging?”
The Meditators responded: “Venerable One, it is changeable!”
The Fortunate one further asked: “Is that which is subject to change pleasant or stressful?”
The Meditators responded: “Venerable one, it is stressful!”
“And is it suitable to regard that which is changeable, stressful, & subject to change as: ‘This is mine, my self, or what I am’?”
The Meditators responded: Certainly not Venerable One!”
“Mendicants what do you think, are the mental processes changing or unchanging?”
The Meditators responded: “Venerable One, it is changeable!”
The Fortunate one further asked: “Is that which is subject to change pleasant or stressful?”
The Meditators responded: “Venerable one, it is stressful!”
“And is it suitable to regard that which is changeable, stressful, & subject to change as: ‘This is mine, my self, or what I am’?”
The Meditators responded: Certainly not Venerable One!”
“Mendicants what do you think, is consciousness changing or unchanging?” The Meditators responded: “Venerable One, it is changeable!”
The Fortunate one further asked: “Is that which is subject to change pleasant or stressful?”
The Meditators responded: “Venerable one, it is stressful!”
“And is it suitable to regard that which is changeable, stressful, & subject to change as: ‘This is mine, my self, or what I am’?”
The Meditators responded: Certainly not Venerable One!”
Mendicants, in this way whatever body – past, present, or future, associated with oneself or another, gross, or fine, base or exalted, far or near, every body - should be seen with upright discernment as it actually is ‘this is not mine, not myself, not what I am.’
Whatever feelings – past, present, or future, associated with oneself or another, gross, or fine, base or exalted, far or near, every feeling - Should be seen with upright discernment as it actually is ‘this is not mine, not myself, not what I am.’
Whatever perception– past, present, or future, associated with oneself or another, gross, or fine, base or exalted, far or near, every perception - Should be seen with upright discernment as it actually is ‘this is not mine, not myself, not what I am.’
Whatever mental processes – past, present, or future, associated with oneself or another, gross, or fine, base or exalted, far or near, every mental processes - should be seen with upright discernment as it actually is ‘this is not mine, not myself, not what I am.’
Whatever consciousness – past, present, or future, associated with oneself or another, gross, or fine, base or exalted, far or near, every consciousness - should be seen with upright discernment as it actually is ‘this is not mine, not myself, not what I am.’
Seeing thus, the well-instructed Noble Disciple grows weary with the body, weary with feeling, weary with perception, weary with mental processes, & weary with consciousness.
Wearied there develops dis-passion, from dis-passion, comes released.
With release, there is the understanding, ‘Released.’ one knows that, ‘Birth has ended, the chaste life has been fulfilled, what should be done , is done. There is nothing further to do.’”
Once the fortunate one had said this, the group of five Meditators were delighted by these words of the fortunate one and greatly rejoiced in them.
Moreover, while this explanation was being delivered, the group of five Meditators, through lack of grasping, found release from the effluents of the mind from hearing these blessed words.
The End of The Not-self Characteristic Discourse.
Also known as Pañcavaggiya Sutta the discourse to the group of five
The Anātmalakṣaṇa Sūtra of the Saṃyukta Āgama (SA) from the Sarvāstivāda school is found in at SA34.
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