Saṃyutta Nikāya
Khandhavaggo
Upayavaggo
Anattalakkhaṇasuttaṃ
On one occasion the exalted one dwells at the deer park at Isipatana, at Bārāṇasi. OK there the exalted one addressed the almsmen of the group of five:
'Almsmen'
Those almsmen replied to the exalted one:
'Venerable sir'
The exalted one said this:
'Form, almsmen, is not self. And form, almsmen, if it would be for this self, this not would lead form to oppression and you would get at form: 'My form be so, as my form was not so'. OK and from what, almsmen, form is not self, from that form leads to oppression and you not get at form: 'My form be so, as my form was not so'.
Feeling, almsmen, is not self. And feeling, almsmen, if it would be for this self, this not would lead feeling to oppression and you would get at feeling: 'My feeling be so, as my feeling was not so'. OK and from what, almsmen, feeling is not self, from that feeling leads to oppression and you not get at feeling: 'My feeling be so, as my feeling was not so'.
Perception, almsmen, is not self. And perception, almsmen, for this self, if it becomes, this not would lead perception to oppression and you would get at perception: 'My perception be so, as my perception was not so'. OK and from what, almsmen, perception is not self, from that perception leads to oppression and you not get at perception: 'My perception be so, as my perception was not so'.
Inclinations, almsmen, is not self. And inclination, almsmen, if it would be for this self, this not would lead inclination to oppression and you would get at inclination: 'My inclinations be so, as my inclinations were not so'. OK and from what, almsmen, inclinations are not self, from that inclinations lead to oppression and you not get at inclinations: 'My inclinations be so, as my inclination was not so'.
Cognition, almsmen, is not self. And cognition, almsmen, if it would be for this self, this not would lead cognition to oppression and you would get at cognition: 'My cognition be so, as my cognition was not so'. OK and from what, almsmen, cognition is not self, from that cognition leads to oppression and you not get at cognition: 'My cognition be so, as my cognition was not so'.
What is it that you deem, almsmen, is form or stable or unstable?'
'Unstable, venerable'
'What is yet unstable, is that sufferingly or happily?'
'Sufferingly, venerable'
'What is yet unstable, sufferingly, the principle for change, is that now sound to regard: 'This is of me, this is I exist, this to me is self'?'
'As for this not, venerable.'
... feeling ... perception ... inclinations ... cognition stable or unstable?'
'Unstable, venerable'
'What is yet unstable, is that sufferingly or happily?'
'Sufferingly, venerable'
'What is yet unstable, sufferingly, the principle for change, is that now sound to regard: 'This is of me, this is I exist, this to me is self'?'
'As for this not, venerable.'
'Therefore, almsmen, whatever form, past, not yet come, current, or inner or outer, or gross or subtle, or low or high, what is in the distant or in the vicinity, all form 'Not this is of me, not this is I exist, not this to me is self'. So is this essentially, with right wisdom, to be viewed.
Whatever feeling, past, not yet come, current, or inner or outer, or gross or subtle, or low or high, what is in the distant or in the vicinity, all feeling 'Not this is of me, not this is I exist, not this to me is self'. So is this essentially, with right wisdom, to be viewed.
Whatever perception, past, not yet come, current, or inner or outer, or gross or subtle, or low or high, what is in the distant or in the vicinity, all perception 'Not this is of me, not this is I exist, not this to me is self'. So is this essentially, with right wisdom, to be viewed.
Whatever inclinations, past, not yet come, current, or inner or outer, or gross or subtle, or low or high, what is in the distant or in the vicinity, all inclinations 'Not this is of me, not this is I exist, not this to me is self'. So is this essentially, with right wisdom, to be viewed.
Whatever cognition, past, not yet come, current, or inner or outer, or gross or subtle, or low or high, what is in the distant or in the vicinity, all cognition 'Not this is of me, not this is I exist, not this to me is self'. So is this essentially, with right wisdom, to be viewed.
Seeing so, almsmen, having learned, the hearer of what is noble gets fed up also on form, gets fed up also on feeling, gets fed up also on perception, gets fed up also on inclinations, gets fed up also on cognition. Fed up, he detaches; from fading he is emancipated. Upon emancipation, thus emancipated, the knowledge is. He fathoms 'Birth is barren, the clergy conduct spent, done is what ought to be done, no further gain of presence'.'
This said the exalted one.
Pleased, the almsmen of the group of five welcomed the exalted one's talk. And while this explanation was yet being recited, the almsmen of the group of five were without by drains taking it up; the minds thus emancipated.