Atha kho sāḷho ca migāranattā sāṇo ca sekhuniyanattā yenāyasmā nandako tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnaṁ kho sāḷhaṁ migāranattāraṁ āyasmā nandako etadavoca: Then Sāḷha, Migāra’s grandson, and Rohaṇa, Pekhuṇiya’s grandson went up to Venerable Nandaka, bowed, and sat down to one side. Then Venerable Nandaka said to Sāḷha: migāranattā sāṇo ca sekhuniyanattā → rohaṇo ca pekhuniyanattā (bj); rohano ca pekhuṇiyanattā (sya-all, km); rohaṇo ca pekhuṇiyanattā (pts1ed)
Atha kho uggaho meṇḍakanattā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggaho meṇḍakanattā bhagavantaṁ etadavoca: Then Uggaha, Meṇḍaka’s grandson, went up to the Buddha, bowed, sat down to one side, and said to him, Atha kho uggaho meṇḍakanattā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Then, knowing that the Buddha had consented, Uggaha got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Atha kho uggaho meṇḍakanattā bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Then Uggaha served and satisfied the Buddha with his own hands with delicious fresh and cooked foods. Atha kho uggaho meṇḍakanattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. When the Buddha had eaten and washed his hand and bowl, Uggaha sat down to one side, Ekamantaṁ nisinno kho uggaho meṇḍakanattā bhagavantaṁ etadavoca: and said to him,
Anattānupassīsutta Observing Not-self Sabbesu dhammesu anattānupassī viharati …pe…. “First, take a person who meditates observing not-self in all things. They perceive not-self and experience not-self. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom. …” "
‘cakkhu anattā, rūpā anattā, sotaṁ anattā, saddā anattā, ghānaṁ anattā, gandhā anattā, jivhā anattā, rasā anattā, kāyā anattā, phoṭṭhabbā anattā, mano anattā, dhammā anattā’ti. ‘The eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches, and mind and ideas are not-self.’ Iti imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati. And so they meditate observing not-self in the six interior and exterior sense fields.
Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. Подобно тому, великий царь, как, если человек будет рабом, не зависящим от себя, зависящим от другого, не имеющим права идти, куда хочет, ‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. „Вот прежде я был рабом, не зависящим от себя, зависящим от другого, не имеющим права идти, куда хочу;
Seyyathāpi, māṇava, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. Подобно тому, юноша, как, если человек будет рабом, не зависящим от себя, зависящим от другого, не имеющим права идти, куда хочет. ‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. „Вот прежде я был рабом, не зависящим от себя, зависящим от другого, не имеющим права идти, куда хочу.
‘attanāva anattānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; или же воззрение «я воспринимаю ‘не-Я‘ своим ‘Я‘ возникает в нём как истинное и утверждённое;
Seyyathāpi, bhikkhave, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. Или представьте, как если бы человек был рабом, не независимым, но зависимым от других. Он не мог бы идти туда, куда пожелает. ‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo, somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. mn39
Iti cakkhu anattā. Поэтому глаз является безличностным. ",
Iti cakkhu anattā, rūpā anattā. Поэтому глаз является безличностным, формы являются безличностными. ",
Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā. Поэтому глаз является безличностным, формы являются безличностными, сознание глаза является безличностным. ",
Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā. Поэтому глаз является безличностным, формы являются безличностными, сознание глаза является безличностным, контакт глаза является безличностным. ",
Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā. Поэтому глаз является безличностным, формы являются безличностными, сознание глаза является безличностным, контакт глаза является безличностным, чувство является безличностным. ",
Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā. Поэтому глаз является безличностным, формы являются безличностными, сознание глаза является безличностным, контакт глаза является безличностным, чувство является безличностным, жажда является безличностной. ",
Iti mano anattā. Поэтому ум является безличностным. ",
Iti mano anattā, dhammā anattā. ",
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā. ",
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā. ",
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā. ",
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā, taṇhā anattā. Поэтому ум является безличностным, умственные феномены являются безличностными, сознание ума является безличностным, контакт ума является безличностным, чувство является безличностным, жажда является безличностной. ",
“Rūpaṁ, bhikkhave, anattā atītānāgataṁ; “Mendicants, form of the past and future is not-self, Vedanā anattā … Feeling … saññā anattā … Perception … saṅkhārā anattā … Choices … viññāṇaṁ anattā atītānāgataṁ; Consciousness of the past and future is not-self,
yaṁ dukkhaṁ tadanattā; What’s suffering is not-self. yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ yaṁ dukkhaṁ tadanattā; sn22.15 yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. sn22.15 yaṁ dukkhaṁ tadanattā; What’s suffering is not-self. yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Yaṁ dukkhaṁ tadanattā; What’s suffering is not-self. yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Yaṁ dukkhaṁ tadanattā; What’s suffering is not-self. yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Yadanattāsutta That Which is Not-Self Yadanattāsutta → yadanattasuttaṁ (bj); yad anicca 3 (pts1ed) " “Rūpaṁ, bhikkhave, anattā. “Mendicants, form is not-self. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Vedanā anattā … Feeling is not-self … saññā anattā … Perception is not-self … saṅkhārā anattā … Choices are not-self … viññāṇaṁ anattā. Consciousness is not-self. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
“Rūpaṁ, bhikkhave, anattā. “Mendicants, form is not-self. Yopi hetu yopi paccayo rūpassa uppādāya, sopi anattā. The cause and reason that gives rise to form is also not-self. Vedanā anattā … Feeling is not-self … saññā anattā … Perception is not-self … saṅkhārā anattā … Choices are not-self … viññāṇaṁ anattā. Consciousness is not-self. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anattā. The cause and reason that gives rise to consciousness is also not-self.
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṁ rūpe anattānupassī vihareyya, vedanāya … saññāya … saṅkhāresu … viññāṇe anattānupassī vihareyya. “Mendicants, when a mendicant is practicing in line with the teachings, this is what’s in line with the teachings. They should live observing not-self in form, feeling, perception, choices, and consciousness. … Yo rūpe anattānupassī viharanto …pe… rūpaṁ parijānāti, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānāti, so rūpaṁ parijānaṁ, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānaṁ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī”ti. They’re freed from suffering, I say.” "
yaṁ dukkhaṁ tadanattā; What’s suffering is not-self. yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ yaṁ dukkhaṁ tadanattā; What’s suffering is not-self. yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
yaṁ dukkhaṁ tadanattā; What’s suffering is not-self. yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ yaṁ dukkhaṁ tadanattā; What’s suffering is not-self. yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
“Rūpaṁ, bhikkhave, anattā. «Монахи, форма безличностна. Yasmā ca kho, bhikkhave, rūpaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati, na ca labbhati rūpe: Но поскольку форма безличностна, форма приводит к недугу, и нет возможности повелевать формой: Vedanā anattā. Чувство безличностно. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṁvattati, na ca labbhati vedanāya: Но поскольку чувство безличностна, чувство приводит к недугу, и нет возможности повелевать чувством: Saññā anattā …pe… Восприятие безличностно… saṅkhārā anattā. формации безличностны. Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṁvattanti, na ca labbhati saṅkhāresu: Но поскольку формации безличностны, формации приводят к недугу, и нет возможности повелевать формациями: Viññāṇaṁ anattā. Сознание безличностно. Yasmā ca kho, bhikkhave, viññāṇaṁ anattā, tasmā viññāṇaṁ ābādhāya saṁvattati, na ca labbhati viññāṇe: Но поскольку сознание безличностно, сознание приводит к недугу, и нет возможности повелевать сознанием:
“Yo kho, bhikkhu, anattā; tatra te chando pahātabbo”ti. “Mendicant, give up desire for what is not-self.” “Rūpaṁ kho, bhante, anattā; tatra me chando pahātabbo. “Sir, form is not-self; I should give up desire for it. viññāṇaṁ anattā; tatra me chando pahātabbo. Consciousness is not-self; I should give up desire for it. Rūpaṁ kho, bhikkhu, anattā; tatra te chando pahātabbo. Form is not-self; you should give up desire for it. viññāṇaṁ anattā; tatra te chando pahātabbo. Consciousness is not-self; you should give up desire for it.
yaṁ dukkhaṁ tadanattā; What’s suffering is not-self. yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ yaṁ dukkhaṁ tadanattā; What’s suffering is not-self. yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
yaṁ dukkhaṁ tadanattā; What’s suffering is not-self. yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti …pe… evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Rūpaṁ rūpattāya saṅkhatamabhisaṅkharonti, vedanaṁ vedanattāya saṅkhatamabhisaṅkharonti, saññaṁ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṁ viññāṇattāya saṅkhatamabhisaṅkharonti. Form is a conditioned phenomenon; choices are what make it into form. Feeling is a conditioned phenomenon; choices are what make it into feeling. Perception is a conditioned phenomenon; choices are what make it into perception. Choices are conditioned phenomena; choices are what make them into choices. Consciousness is a conditioned phenomenon; choices are what make it into consciousness. rūpattāya → rūpatthāya (mr)
“iti kira bho rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā; “So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self. ‘Iti kira, bho, rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā. ‘So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self.
“Yo, bhikkhave, anattā; tatra vo chando pahātabbo. “Mendicants, you should give up desire for what is not-self. …” Ko ca, bhikkhave, anattā? sn22.143 Rūpaṁ, bhikkhave, anattā; tatra vo chando pahātabbo. sn22.143 Vedanā anattā … sn22.143 viññāṇaṁ anattā; tatra vo chando pahātabbo. sn22.143 Yo, bhikkhave, anattā; tatra vo chando pahātabbo”ti. "
“Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo. “Mendicants, you should give up greed for what is not-self. …” Ko ca, bhikkhave, anattā? sn22.144 Rūpaṁ, bhikkhave, anattā; tatra vo rāgo pahātabbo. sn22.144 Vedanā anattā … sn22.144 viññāṇaṁ anattā; tatra vo rāgo pahātabbo. sn22.144 Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo”ti. "
“Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo. “Mendicants, you should give up desire and greed for what is not-self. …” Ko ca, bhikkhave, anattā? sn22.145 Rūpaṁ, bhikkhave, anattā; tatra vo chandarāgo pahātabbo. sn22.145 Vedanā anattā … sn22.145 viññāṇaṁ anattā; tatra vo chandarāgo pahātabbo. sn22.145 Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo”ti. "
“‘anattā, anattā’ti, bhante, vuccati. “Sir, they speak of this thing called ‘not-self’. Katamo nu kho, bhante, anattā”ti? What is not-self?” “Rūpaṁ kho, rādha, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā. “Rādha, form, feeling, perception, choices, and consciousness are not-self.
yaṁ dukkhaṁ tadanattā. What’s suffering is not-self. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ yaṁ dukkhaṁ tadanattā. sn35.1 Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. sn35.1 yaṁ dukkhaṁ tadanattā. What’s suffering is not-self. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Yaṁ dukkhaṁ tadanattā; What’s suffering is not-self. yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Yaṁ dukkhaṁ tadanattā; What’s suffering is not-self. yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Ajjhattānattasutta The Interior as Not-Self Ajjhattānattasutta → anattā 1; ajjhattaṁ (pts1ed) " “Cakkhuṁ, bhikkhave, anattā. “Mendicants, the eye is not-self. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Sotaṁ anattā …pe… The ear, ghānaṁ anattā … nose, jivhā anattā … tongue, kāyo anattā … body, mano anattā. and mind are not-self. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
yaṁ dukkhaṁ tadanattā. What’s suffering is not-self. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ yaṁ dukkhaṁ tadanattā. What’s suffering is not-self. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Yaṁ dukkhaṁ tadanattā; What’s suffering is not-self. yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …” Yaṁ dukkhaṁ tadanattā. sn35.5 Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. sn35.5
Bāhirānattasutta The Exterior as Not-Self Bāhirānattasutta → anattā 2; bāhiraṁ (pts1ed) " “Rūpā, bhikkhave, anattā. “Mendicants, sights are not-self. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …” dhammā anattā. sn35.6 Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. sn35.6
Ajjhattānattātītānāgatasutta The Interior as Not-Self in the Three Times Ajjhattānattātītānāgatasutta → dutiyaajjhattānattasuttaṁ (bj); anattā 3; ajjhattaṁ (pts1ed) " “Cakkhuṁ, bhikkhave, anattā atītānāgataṁ; “Mendicants, the eye of the past and future is not-self, Sotaṁ anattā …pe… sn35.9 ghānaṁ anattā …pe… sn35.9 jivhā anattā atītānāgatā; sn35.9 Kāyo anattā …pe… sn35.9 mano anattā atītānāgato; sn35.9
Bāhirānattātītānāgatasutta The Exterior as Not-Self in the Three Times Bāhirānattātītānāgatasutta → dutiyabāhirānattasuttaṁ (bj); anattā 4; bāhiraṁ (pts1ed) " “Rūpā, bhikkhave, anattā atītānāgatā; “Mendicants, sights of the past and future are not-self, dhammā anattā atītānāgatā; sn35.12 Aniccaṁ dukkhaṁ anattā ca, sn35.12
“Yo kho, rādha, anattā tatra te chando pahātabbo. “Rādha, you should give up desire for what is not-self. …” Ko ca, rādha, anattā? sn35.78 Cakkhu kho, rādha, anattā. Tatra te chando pahātabbo. sn35.78 mano anattā … sn35.78 yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattā. Tatra te chando pahātabbo. sn35.78 Yo kho, rādha, anattā tatra te chando pahātabbo”ti. "
“Cakkhuṁ, bhikkhave, anattā. “Mendicants, the eye is not-self. Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anattā. The cause and reason that gives rise to the eye is also not-self. jivhā anattā. The ear … nose … tongue … body … Yopi hetu yopi paccayo jivhāya uppādāya, sopi anattā. sn35.142 mano anattā. mind is not-self. Yopi hetu yopi paccayo manassa uppādāya, sopi anattā. The cause and reason that gives rise to the mind is also not-self.
“Rūpā, bhikkhave, anattā. “Mendicants, sights are not-self. Yopi hetu, yopi paccayo rūpānaṁ uppādāya, sopi anattā. The cause and reason that gives rise to sights is also not-self. dhammā anattā. Thoughts are not-self. Yopi hetu, yopi paccayo dhammānaṁ uppādāya, sopi anattā. The cause and reason that gives rise to ideas is also not-self.
Idha, bhikkhave, bhikkhu cakkhuṁ anattāti passati, rūpā anattāti passati, cakkhuviññāṇaṁ anattāti passati, cakkhusamphasso anattāti passati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattāti passati …pe… It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also not-self. mano anattāti passati, dhammā anattāti passati, manoviññāṇaṁ anattāti passati, manosamphasso anattāti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattāti passati. They see that the ear … nose … tongue … body … mind, ideas, mind-consciousness, and mind contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also not-self.
“Yo kho, koṭṭhika, anattā tatra te chando pahātabbo. “Koṭṭhita, you should give up desire for what is not-self. Ko ca, koṭṭhika, anattā? And what is not-self? Cakkhu kho, koṭṭhika, anattā; tatra te chando pahātabbo. The eye, Rūpā anattā; tatra te chando pahātabbo. sights, Cakkhuviññāṇaṁ anattā; tatra te chando pahātabbo. eye consciousness, Cakkhusamphasso anattā; tatra te chando pahātabbo. and eye contact are not-self: you should give up desire for them. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattā; tatra te chando pahātabbo …pe… The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also not-self: You should give up desire for it. jivhā anattā; tatra te chando pahātabbo …pe… The ear … nose … tongue … body … mano anattā; tatra te chando pahātabbo. The mind, Dhammā anattā; tatra te chando pahātabbo. ideas, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattā; tatra te chando pahātabbo. The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also not-self: you should give up desire for it. Yo kho, koṭṭhika, anattā, tatra te chando pahātabbo”ti. Koṭṭhita, you should give up desire for what is not-self.” "
“Yo, bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. “Mendicants, you should give up desire … greed … desire and greed for what is not-self. Ko ca, bhikkhave, anattā? And what is not-self? Cakkhu, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe… The eye, ear, nose, tongue, body, and mind are not-self …” jivhā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe… sn35.174-176 mano anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. " Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. "
“Yo, bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. “Mendicants, you should give up desire … greed … desire and greed for what is not-self. Ko ca, bhikkhave, anattā? And what is not-self? Rūpā, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Sights, sounds, smells, tastes, touches, and ideas are not-self …” dhammā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. " Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. "
“Cakkhu, bhikkhave, anattā atītaṁ anāgataṁ paccuppannaṁ …pe… jivhā anattā …pe… mano anattā atīto anāgato paccuppanno. “Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are not-self …”
Yaṁ dukkhaṁ, tadanattā. What’s suffering is not-self. Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …” Yaṁ dukkhaṁ, tadanattā. sn35.204 Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… sn35.204 Yaṁ dukkhaṁ, tadanattā. sn35.204 Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. sn35.204
“Cakkhu, bhikkhave, anattā atītaṁ anāgataṁ paccuppannaṁ. “Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are not-self. Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe… And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …” jivhā anattā …pe… sn35.210-212 mano anattā atīto anāgato paccuppanno. sn35.210-212 Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. sn35.210-212
“Rūpā, bhikkhave, anattā atītā anāgatā paccuppannā. “Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are not-self. Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …” dhammā anattā atītā anāgatā paccuppannā. sn35.219-221 Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. sn35.219-221