SN XXII.59 VI.11

 

Anatta-lakkhana Sutta

The Discourse on the Not-self Characteristic

 

Translated from the Pali by Thanissaro Bhikkhu.

For free distribution only.

 

 相应部XXII.59 VI.11

 

非我相经

坦尼沙罗尊者英译, 良稹中译

 

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: 

        如是我闻，一时薄伽梵住波罗那斯仙人坠的鹿野苑。在那里，他对五比丘说:

 

"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.' 

        “比丘们，色身(色)非我(不是我)。假若色身是我，这个色身不会让它自己有不适。对于色身可以[说]，‘让这色身这样。让这色身不这样。’ 然而，正因为色身非我，色身自己遭受不适。并且对于色身不能[说] ‘让这色身这样。让这色身不这样。’

 

"Feeling is not self... 

        “感受(受)非我……

 

"Perception is not self... 

        “辨识(想)非我……

 

"[Mental] fabrications are not self... 

        “[心理]造作(行)非我……

 

"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.'  

       “意识(识)非我。假若意识是我。这个意识不会让自己有不适。对于意识可以[说]，‘让我的意识这样。让我的意识不这样。’ 然而，正因为意识非我，意识自己遭受不适。并且对于意识不能[说]:‘让我的意识这样。让我的意识不这样。’

 

"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."

         “比丘们，你们觉得如何─—色身恒常还是无常?”

 

        “无常，世尊。”

 

        “那么，无常(的事物)是轻松还是苦?”

 

        “是苦，世尊。”

 

        “那么，把无常、苦、易变(的事物)看成‘这是我。这是我自己。这是我的存在特点(定义我的特征)’适合吗?”

 

        “不适合，世尊。”

 

"...Is feeling constant or inconstant?"

 

"Inconstant, lord."...

         “……感受恒常还是无常?”

 

        “无常，世尊。”

……

 

"...Is perception constant or inconstant?"

 

"Inconstant, lord."...

         “……辨识恒常还是无常?”

 

        “无常，世尊。”

……

 

"...Are fabrications constant or inconstant?"

 

"Inconstant, lord."...

         “……造作恒常还是无常?”

 

       “无常，世尊。”

……

 

"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."

 “……意识恒常还是无常?”

 

“无常，世尊。”

 

“那么，无常(的事物)轻松还是苦?”

 

“是苦，世尊。”

 

“那么，把无常、苦、易变(的事物)看成‘这是我。这是我自己。这是我的存在特点(定义我的特征)’适合吗?”

 

“不适合，世尊。”

 

"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.'

         “因此，比丘们，凡是色身，无论属于过去、未来、当下; 内在、外在; 粗糙、细微; 平凡、崇高; 远、近: 必须以正确的明辨把每一个色身如实看成: ‘这不是我的。这不是我自己。这不是我的存在特点(定义我的特征)。’

 

"Any feeling whatsoever...

         “凡是感受……

 

"Any perception whatsoever...

         “凡是辨识……

 

"Any fabrications whatsoever...

         “凡是造作……

 

 

"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.'

         “凡是意识，无论属于过去、未来、当下; 内在、外在; 粗糙、细微; 平凡、崇高; 远、近: 必须以正确的明辨把每一种意识如实看成:‘这不是我的。这不是我自己。这不是我的存在特点(定义我的特征)。’

 

"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.'"

         “如此看待时，圣者的多闻弟子便疏离(厌离,不再热衷于)色身、疏离感受、疏离辨识、疏离造作、疏离意识。疏离了，他达到无欲。借着无欲，他彻底解脱。随着彻底解脱，有智识:‘彻底解脱了。’他辨知: ‘轮回已终止。梵行已圆满。任务已完成。不再有为于世。(不再有可修持的内容)。’”

 

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. 

        那就是薄伽梵之言。比丘们对他所言随喜、心悦。并且在这段讲解进行期间，五比丘的心智，亦由不再执取[不再被维持]，彻底解脱于漏。

 

 

 

[中译者评: 本经中的关键词 anatta, 坦尼沙罗尊者译作not-self; 年那摩利尊者亦译作not-self; 菩提尊者则译作 nonself, 皆为『非我』，『不是我』之意。『无我』之英译为no-self。有些词的反意,前缀译成"非"或者"无"意思差别不大,例如"无常",但有的不然。巴利文atta为『我』,从语源上看,其反义anatta解作『非我』更合适,从经中上下文看『非我』也更合适。]