Master Tradition
Buddhism
Date
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The Classics
I have heard that on one occasion, the Blessed One was staying at Varanasi, at the game refuge at Isipattana. There he addressed a group of five monks:
Form, monks, is not Self. If form were The Self, this form would not lend itself to disease. It would be possible to say with regard to form: Let this form be thus; Let this form not be thus. But precisely because this form is not Self, Form lends itself to disease. And it is not possible to say with regard to form: Let this form be thus; Let this form not be thus. And so, as with form: Feeling is not Self; Perception is not Self; Mental fabrications are not Self; Consciousness is not Self… If consciousness were the Self, This consciousness would not lend itself to disease. It would be possible to say, with regard to consciousness: ‘Let my consciousness be thus, Let my consciousness not be thus.’ But precisely because consciousness is not Self, Consciousness lends itself to disease. And it is not possible to say, with regard to consciousness: ‘Let my consciousness be thus, Let my consciousness not be thus.’ What do you think monks? Is form constant, or inconstant?
“Inconstant, Lord.”
And is that which is inconstant easeful or stressful?
“Stressful, Lord.”
And is it fitting to regard what is inconstant, Stressful, subject to change, as ‘This is mine, this is my Self, this is what I am!?’
“No, Lord.”
And so, monks, in regard to feeling, In regard to perception, In regard to mental fabrications, And in regards to consciousness, Are these constant or inconstant?
“Inconstant, Lord.”
And is that which is inconstant easeful or stressful?
“Stressful, Lord.”
And is it fitting to call what is inconstant, Stressful, subject to change, as: ‘This is mine, this is my Self, this is what I am… ?’
“No, Lord.”
Thus monks, any form whatsoever, That is past, future or present; Internal or external; blatant or subtle; Common or sublime; far or near… Every form is to be seen as it actually is, With right discernment as: ‘This is not mine, this is not myself, this is not what I am.’ And so also, with any feeling whatsoever, Any perception whatsoever, Any mental fabrications whatsoever, Any consciousness whatsoever. That is past, future or present. Internal or external, Blatant or subtle, Common or sublime. Far or near. All of these are to be seen as they actually are, With right discernment as: ‘This is not mine. This is not myself. This is not what I am.’ Seeing thus, the well-instructed disciple of The Noble One Grows disenchanted with form, disenchanted with feeling, Disenchanted with perception, disenchanted with mental fabrications, Disenchanted with consciousness — disenchanted, one becomes dispassionate. Through dispassion, one is fully released. With full release, there is the knowledge: fully released. One discerns that birth is ended, the Holy Life fulfilled, the task done: There is nothing further for this world.
That is what the Blessed One said. Gratified, the group of five monks delighted at his words. And while this explanation was being given, the hearts of the group of the five monks, through not clinging, and not being sustained — were fully released from all taints.