Saṃyuktāgama 34: Five Bhikṣus
|Saṃyuktāgama 34: Five Bhikṣus , translated by Lapis Lazuli Texts|
Taishō Tripiṭaka volume 2, number 99, sūtra 34. Translated originally by Trepiṭaka Guṇabhadra, ca. 435-443 CE.
The second discourse of the Buddha, teaching the principle of anātman.
Thus have I heard. At one time the Bhagavān was dwelling in Vārāṇasī, at the Deer Park of Ṛṣipatana. At that time, the Bhagavān told a group of five bhikṣus, “Form does not exist as a self. If form existed as a self, then form would not be associated with the arising of illness and suffering. Regarding form, it is also not possible to cause it to be like this, or not like this, because form is not onesself. From form and the arising of illness and suffering, one also grasps the desire to make form like this, or not like this. Sensation, conception, synthesis, and discrimination are also such as this.
“Bhikṣus, tell me what you think: is form permanent or impermanent?” The bhikṣus addressed the Buddha, saying, “Impermanent, Bhagavān.” “Bhikṣus, is that which is impermanent, suffering?” The bhikṣus addressed the Buddha, saying, “It is suffering, Bhagavān.” “Bhikṣus, regarding these impermanent and afflicting dharmas, easily subject to change, does a well-learned venerable disciple perceive in these a self or a non-self, and thereby dwell in appearances?” The bhikṣus addressed the Buddha saying, “No, Bhagavān, and sensation, conception, synthesis, and discrimination are also such as this.” “For this reason, bhikṣus, all form that exists – whether in the past, the future, or the present; internal or external; coarse or fine; appealing or unappealing; far or near – all these are not a self, not a true self. Correct contemplation of sensation, conception, synthesis, and discrimination is also such as this.
“Bhikṣus, regarding these Five Skandhas, a well-learned venerable disciple perceives they are not a self, not a true self, and contemplates thusly. Regarding the various realms, because there is no actual grasping, there is no actual suffering, and because there is no actual suffering, there is self-awakening and Nirvāṇa. ‘My births have come to an end, Brahmacarya has been established, what was to be done has been done, and there is the self-realization of no further suffering.’”
After the Buddha had spoken this sutra, the group of five bhikṣus did not give rise to outflows, and their minds attained liberation. After the Buddha had spoken this sutra, the bhikṣus heard what the Buddha had truly said, and blissfully practiced in accordance.
|This is a translation and has a separate copyright status from the original text. The license for the translation applies to this edition only.|