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Dhammacakkappavattana
Sutta
Setting Rolling the Wheel of Truth |
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On the fifth day after he arrived at the Deer Park
at Isipitana near Benares where he delivered his first sermon to the
five wandering monks and converted them to his path, the Buddha
delivered them his second sermon.
It is known in Buddhist literature as " The
Sermon on the Non Existence of Soul." The sermon is presented
below in complete detail, for the readers' benefit.
"O monks, the body cannot be considered as
soul because it is liable to destruction sensation, perception,
predisposition, and consciousness also cannot be considered as soul,
because even the consciousness is subject to destruction. Is not the
form transitory? Is it permanent? Are not the sensation, perception,
inclination, and consciousness transitory? Are they permanent? And
that which is transitory, is it evil or good? And that which is
transitory, evil, and liable to change, can it be ever considered as '
this is mine' or as "this is I am " " or as " this
is my eternal soul "?
"Then o monks, all physical form whether
past, present, or future, whether subjective or objective, far or
near, high or low, should be rightfully regarded as " this is not
I ", "this is not mine" and "this is not my
eternal soul." In the like manner all sensation, perception,
inclinations and consciousness must be considered as "these are
not mine", "these are not I" and "these are not my
eternal soul."
"Knowing thus, O monks, a true disciple
will develop an aversion to the physical form, to the sensation,
perception, inclination and consciousness. There by he overcomes his
desire, becomes freed and having become freed realizes that becoming
is exhausted, that he has lived a pure life, that he had done what was
expected of him and that he has done away with mortality for ever.
"
Thus ended the second sermon of the Buddha. The
monks who listened to this discourse got enlightenment immediately
thereafter and became Arhats, or the perfect ones.
Following is excerpted from Anatta-lakkhana Sutta The
Discourse on the Not-self Characteristic, Translated from Pali by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying at
Varanasi in the Game Refuge at Isipatana. There he addressed the group
of five monks:
"Form, monks, is not self. If form were the self, this form
would not lend itself to dis-ease. It would be possible [to say] with
regard to form, 'Let this form be thus. Let this form not be thus.'
But precisely because form is not self, form lends itself to dis-ease.
And it is not possible [to say] with regard to form, 'Let this form be
thus. Let this form not be thus.'
"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 dis-ease. 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 dis-ease. 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."
"...Is feeling constant or inconstant?"
"Inconstant, lord."...
"...Is perception constant or inconstant?"
"Inconstant, lord."...
"...Are fabrications constant or inconstant?"
"Inconstant, lord."...
"What do you think, monks — Is consciousness 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."
"Thus, monks, any body whatsoever that is past, future, or
present; internal or external; blatant or subtle; common or sublime;
far or near: every body is to be seen as it actually is with right
discernment as: 'This is not mine. This is not my self. This is not
what I am.'
"Any feeling whatsoever...
"Any perception whatsoever...
"Any fabrications whatsoever...
"Any consciousness whatsoever that is past, future, or
present; internal or external; blatant or subtle; common or sublime;
far or near: every consciousness is to be seen as it actually is with
right discernment as: 'This is not mine. This is not my self. This is
not what I am.'
"Seeing thus, the well-instructed disciple of the noble ones
grows disenchanted with the body, disenchanted with feeling,
disenchanted with perception, disenchanted with fabrications,
disenchanted with consciousness. Disenchanted, he becomes
dispassionate. Through dispassion, he is fully released. With full
release, there is the knowledge, 'Fully released.' He 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 five monks, through not clinging
(not being sustained), were fully released from
fermentation/effluents.
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