SN 22.59 · Kinh Vô Ngã Tướng
Mã Anattalakkhaṇasutta SN 22.59 đã xác minh; nút mở trang bài để chọn bản dịch.
Tên Pāli: Anattalakkhaṇasutta
HƯỚNG DẪN HỌC TẬP
SN 22.59 · Anattalakkhaṇasutta
Chủ đề chính: Quán năm uẩn là vô thường và không thích hợp để chấp là tự ngã.
Tóm lược
Bài kinh hướng người nghe quán sắc, thọ, tưởng, hành và thức. Vì các uẩn chịu biến đổi, không hoàn toàn theo ý muốn và dẫn đến bất toại nguyện khi bị chấp thủ, chúng không thích hợp để xem là “cái này là của tôi, cái này là tôi, cái này là tự ngã của tôi”.
Ứng dụng thực hành
- Khi thân đổi khác, nhận biết đây là tính chất của thân.
- Khi cảm xúc đổi thay, quan sát nó như một trạng thái đang sinh rồi diệt.
- Thay câu “tôi là như vậy” bằng “hiện giờ đang có trạng thái như vậy”.
Nguồn canonical để đối chiếu:
Lưu ý: Đây là tóm lược và hướng dẫn học tập do Thư viện Diệu An biên soạn, không phải nguyên văn kinh.
Nguyên văn Pāli
Saṁyutta Nikāya 22.59
6. Upayavagga
Anattalakkhaṇasutta
Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.
Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:
“bhikkhavo”ti.
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:
“Rūpaṁ, bhikkhave, anattā.
Rūpañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ 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.
Vedanā anattā.
Vedanā ca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ 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.
Saññā anattā …pe…
saṅkhārā anattā.
Saṅkhārā ca hidaṁ, bhikkhave, attā abhavissaṁsu, nayidaṁ 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.
Viññāṇaṁ anattā.
Viññāṇañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya, labbhetha ca viññāṇe:
‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti.
Yasmā ca kho, bhikkhave, viññāṇaṁ anattā, tasmā viññāṇaṁ ābādhāya saṁvattati, na ca labbhati viññāṇe:
‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti.
Taṁ kiṁ maññatha, bhikkhave,
rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No hetaṁ, bhante”.
“Vedanā …
saññā …
saṅkhārā …
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No hetaṁ, bhante”.
“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā …pe… yā dūre santike vā, sabbā vedanā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Yā kāci saññā …pe…
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā …pe… ye dūre santike vā, sabbe saṅkhārā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
Idamavoca bhagavā.
Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinanduṁ.
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne pañcavaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.
Sattamaṁ.
English translation – Bhikkhu Sujato
Linked Discourses 22.59
6. Involvement
The Characteristic of Not-Self
At one time the Buddha was staying near Varanasi in the deer park at Isipatana.
There the Buddha addressed the group of five mendicants:
“Mendicants!”
“Venerable sir,” they replied.
The Buddha said this:
“Mendicants, form is not-self.
For if form were self, it wouldn’t lead to affliction. And you could compel form:
‘May my form be like this! May it not be like that!’
But because form is not-self, it leads to affliction. And you can’t compel form:
‘May my form be like this! May it not be like that!’
Feeling is not-self …
Perception is not-self …
Choices are not-self …
Consciousness is not-self.
For if consciousness were self, it wouldn’t lead to affliction. And you could compel consciousness:
‘May my consciousness be like this! May it not be like that!’
But because consciousness is not-self, it leads to affliction. And you can’t compel consciousness:
‘May my consciousness be like this! May it not be like that!’
What do you think, mendicants?
Is form permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘This is mine, I am this, this is my self’?”
“No, sir.”
“Is feeling permanent or impermanent?” …
“Is perception permanent or impermanent?” …
“Are choices permanent or impermanent?” …
“Is consciousness permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘This is mine, I am this, this is my self’?”
“No, sir.”
“So you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Any kind of feeling at all …
Any kind of perception at all …
Any kind of choices at all …
You should truly see any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
That is what the Buddha said.
Satisfied, the group of five mendicants approved what the Buddha said.
And while this discourse was being spoken, the minds of the group of five mendicants were freed from defilements by not grasping.
Pāli root: SuttaCentral Bilara Data, published branch, Mahāsaṅgīti edition.
English translation: Bhikkhu Sujato, SuttaCentral. License: Creative Commons Zero (CC0).
Mã: SN 22.59 · Anattalakkhaṇasutta.
Tên Việt trên bản HT. Thích Minh Châu: Năm Vị (Vô ngã tưởng)
Tên Pāli: Anattalakkhaṇasutta