This discourse was given by the Supreme Buddha to the Five Monks. At the end of the sermon all five monks became Arahants! Read this and other suttas on SuttaFriends.org
Evaṃ me sutaṃ. / ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati / isipatane migadāye. / Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi / ‘Bhikkhavo’ti. / ‘bhadante’ti te bhikkhū bhagavato paccassosuṃ. / bhagavā etadavoca.
At one time the Blessed One was living at Baraṇasi in the Deer Park at Isipatana. There the Blessed One spoke to the monks of the group of five saying, “Monks!” “Bhante!” those monks replied. The Blessed One said this:
Rūpaṃ bhikkhave anattā. / rūpañca hidaṃ bhikkhave, attā abhavissa. / Nayidaṃ rūpaṃ ābādhāya saṃvatteyya. / labbhetha ca rūpe, / evaṃ me rūpaṃ hotu. / Evaṃ me rūpaṃ mā ahosīti.
“Monks, form is nonself. For if, monks, form were self, this form would not lead to misery, and it would be possible to control form thinking, ‘May my form be like this! May it not be like that!’
yasmā ca kho bhikkhave rūpaṃ anattā. / Tasmā rūpaṃ ābādhāya saṃvattati. / Na ca labbhati rūpe / “Evaṃ me rūpaṃ hotu, / evaṃ me rūpaṃ mā ahosī”ti.
But because form is nonself, form leads to misery, and it is not possible to control form thinking, ‘May my form be like this! May it not be like that!’
Vedanā bhikkhave anattā. / Vedanāca hidaṃ bhikkhave, attā abhavissa. / Nayidaṃ vedanā ābādhāya saṃvatteyya. / Labbhetha ca vedanāya, / evaṃ me vedanā hotu. / Evaṃ me vedanā mā ahosī”ti.
“Monks, feeling is nonself. For if, monks, feeling were self, this feeling would not lead to misery, and it would be possible to control feeling thinking, ‘May my feeling be like this! May it not be like that!’
yasmā ca kho bhikkhave vedanā anattā. / Tasmā vedanā ābādhāya saṃvattati. / Na ca labbhati vedanāya / “Evaṃ me vedanā hotu, / evaṃ me vedanā mā ahosī”ti.
But because feeling is nonself, form leads to misery, and it is not possible to control feeling thinking, ‘May my feeling be like this! May it not be like that!’
Saññā bhikkhave anattā. / Saññāca hidaṃ bhikkhave, attā abhavissa. / Nayidaṃ saññā ābādhāya saṃvatteyya. / Labbhetha ca saññāya / evaṃ me saññā hotu. / Evaṃ me saññā mā ahosī”ti.
“Monks, perception is nonself. For if, monks, perception were self, this perception would not lead to misery, and it would be possible to control perception thinking, ‘May my perception be like this! May it not be like that!’
Yasmā ca kho bhikkhave saññā anattā. / Tasmā saññā ābādhāya saṃvattati. / Na ca labbhati saññāya / “Evaṃ me saññā hotu, / evaṃ me saññā mā ahosī”ti.
But because perception is nonself, perception leads to misery, and it is not possible to control perception thinking, ‘May my perception be like this! May it not be like that!’
Saṃkhārā bhikkhave anattā. / Saṃkhārāca hidaṃ bhikkhave, attā abhavissiṃsu. / Nayime saṃkhārā ābādhāya saṃvatteyyuṃ. / Labbhetha ca saṃkhāresu / Evaṃ me saṃkhārā hontu. /Evaṃ me saṃkhārā mā ahesunti.
“Monks, volitional formations are nonself. For if, monks, volitional formations were self, these volitional formations would not lead to misery, and it would be possible to control volitional formations thinking, ‘May my volitional formations be like this! May they not be like that!’
Yasmā ca kho bhikkhave saṃkhārā anattā. / Tasmā saṃkhārā ābādhāya saṃvattanti. / Na ca labbhati saṃkhāresu / “Evaṃ me saṃkhārā hontu, / Evaṃ me saṃkhārā mā ahesunti”.
But because volitional formations are nonself, volitional formations leads to misery, and it is not possible to control volitional formations thinking, ‘May my volitional formations be like this! May they not be like that!’
Viññāṇaṃ bhikkhave anattā. / Viññāṇañca hidaṃ bhikkhave, attā abhavissa. / Nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya. / Labbhetha ca viññāṇe / evaṃ me viññāṇaṃ hotu. / Evaṃ me viññāṇaṃ mā ahosīti.
“Consciousness is nonself. For if, monks, consciousness were self, this consciousness would not lead to misery, and it would be possible to control consciousness thinking, ‘May my consciousness be like this! May it not be like that!’
yasmā ca kho bhikkhave viññāṇaṃ anattā. / Tasmā viññāṇaṃ ābādhāya saṃvattati. / Na ca labbhati viññāṇe / “Evaṃ me viññāṇaṃ hotu, / evaṃ me viññāṇaṃ mā ahosī”ti.
But because consciousness is nonself, consciousness leads to misery, and it is not possible to control consciousness thinking, ‘May my consciousness be like this! May it not be like that!’
—
Taṃ kiṃ maññatha bhikkhave rūpaṃ niccaṃ vā aniccaṃ vā’ ti?
“What do you think, monks, is form permanent or impermanent?”
aniccaṃ bhante.
“Impermanent, bhante.”
yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā ti?
“Is what is impermanent suffering or happiness?”
dukkhaṃ bhante.
“Suffering, bhante.”
yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, / kallaṃ nu taṃ samanupassituṃ. / Etaṃ mama eso hamasmi / eso me attā’ti?
“Is it correct to think of something that is impermanent, suffering, and going to change like this: ‘This is mine, this I am, this is my self?’”
no hetaṃ bhante.
“No, bhante.”
—
Vedanā niccā vā aniccā vā’ ti?
“Is feeling permanent or impermanent?
aniccā bhante.
“Impermanent, bhante.”
yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā ti?
“Is what is impermanent suffering or happiness?”
dukkhaṃ bhante.
“Suffering, bhante.”
yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, / kallaṃ nu taṃ samanupassituṃ. / Etaṃ mama eso hamasmi / eso me attā’ti?
“Is it correct to think of something that is impermanent, suffering, and going to change like this: ‘This is mine, this I am, this is my self?’”
no hetaṃ bhante.
“No, bhante.”
—
Saññā niccā vā aniccā vā’ ti?
“Is perception permanent or impermanent?
aniccā bhante.
“Impermanent, bhante.”
yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’ ti?
“Is what is impermanent suffering or happiness?”
dukkhaṃ bhante.
“Suffering, bhante.”
yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, / kallaṃ nu taṃ samanupassituṃ. / Etaṃ mama eso hamasmi / eso me attā’ti?
“Is it correct to think of something that is impermanent, suffering, and going to change like this: ‘This is mine, this I am, this is my self?’”
no hetaṃ bhante.
“No, bhante.”
—
Saṃkhārā niccā vā aniccā vā’ ti?
“Are volitional formations permanent or impermanent?
aniccā bhante.
“Impermanent, bhante.”
yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’ ti?
“Is what is impermanent suffering or happiness?”
dukkhaṃ bhante.
“Suffering, bhante.”
yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, / kallaṃ nu taṃ samanupassituṃ. / Etaṃ mama eso hamasmi / eso me attā’ti?
“Is it correct to think of something that is impermanent, suffering, and going to change like this: ‘This is mine, this I am, this is my self?’”
no hetaṃ bhante.
“No, bhante.”
—
Viññāṇaṃ niccaṃ vā aniccaṃ vā’ ti?
“Is consciousness permanent or impermanent?”
aniccaṃ bhante.
“Impermanent, bhante.”
yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’ ti?
“Is what is impermanent suffering or happiness?”
dukkhaṃ bhante.
“Suffering, bhante.”
yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, / kallaṃ nu taṃ samanupassituṃ. / Etaṃ mama eso hamasmi / eso me attā’ti?
“Is it correct to think of something that is impermanent, suffering, and going to change like this: ‘This is mine, this I am, this is my self?’”
no hetaṃ bhante.
“No, bhante.”
—
Tasmātiha bhikkhave, / yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ / ajjhattaṃ vā bahiddhā vā / olārikaṃ vā sukhumaṃ vā / hīnaṃ vā paṇītaṃ vā / yaṃ dūre santike vā / sabbaṃ rūpaṃ netaṃ mama nesohamasmi / na meso attā’ti / evametaṃ yathābhūtaṃ / sammappaññāya daṭṭhabbaṃ.
“For that reason, monks, you should truly see any kind of form at all—past, future, or present; internal or external; inferior or superior; far or near —all form should be seen as it really is with correct wisdom like this: ‘This is not mine, this I am not, this is not my self.’
Yā kāci vedanā atītānāgatapaccuppannā / ajjhattā vā bahiddhā vā / olārikā vā sukhumā vā / hīnā vā paṇītā vā / yā dūre santike vā / sabbā vedanā netaṃ mama nesohamasmi / na meso attā’ti / evametaṃ yathābhūtaṃ / sammappaññāya daṭṭhabbaṃ.
“For that reason, monks, you should truly see any kind of feeling at all—past, future, or present; internal or external; inferior or superior; far or near —all feeling should be seen as it really is with correct wisdom like this: ‘This is not mine, this I am not, this is not my self.’
Yā kāci saññā atītānāgatapaccuppannā / ajjhattā vā bahiddhā vā / olārikā vā sukhumā vā / hīnā vā paṇītā vā / yā dūre santike vā / sabbā saññā netaṃ mama nesohamasmi / na meso attā’ti / evametaṃ yathābhūtaṃ / sammappaññāya daṭṭhabbaṃ.
“For that reason, monks, you should truly see any kind of perception at all—past, future, or present; internal or external; inferior or superior; far or near —all perception should be seen as it really is with correct wisdom like this: ‘This is not mine, this I am not, this is not my self.’
Ye keci saṃkhārā atītānāgatapaccuppannā / ajjhattā vā bahiddhā vā / olārikā vā sukhumā vā / hīnā vā paṇītā vā / ye dūre santike vā / sabbe saṃkhārā netaṃ mama nesohamasmi / na meso attā’ti / evametaṃ yathābhūtaṃ / sammappaññāya daṭṭhabbaṃ.
“For that reason, monks, you should truly see any kind of volitional formations at all—past, future, or present; internal or external; inferior or superior; far or near —all volitional formations should be seen as it really is with correct wisdom like this: ‘This is not mine, this I am not, this is not my self.’
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ / ajjhattaṃ vā bahiddhā vā / olārikaṃ vā sukhumaṃ vā / hīnaṃ vā paṇītaṃ vā / yaṃ dūre santike vā / sabbaṃ viññāṇaṃ netaṃ mama nesohamasmi / na meso attā’ti / evametaṃ yathābhūtaṃ / sammappaññāya daṭṭhabbaṃ.
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near—all consciousness should be seen as it really is with correct wisdom like this: ‘This is not mine, this I am not, this is not my self.’
Evaṃ passaṃ bhikkhave sutavā ariyasāvako / rūpasmimpi nibbindati, / vedanāyapi nibbindati, / saññāyapi nibbindati, / saṃkhāresupi nibbindati, / viññāṇasmimpi nibbindati. / Nibbindaṃ virajjati. / Virāgā vimuccati. / Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti
“Seeing in this way, monks, the instructed noble disciple becomes disillusioned with form, disillusioned with feeling, disillusioned with perception, disillusioned with volitional formations, disillusioned with consciousness. Being disillusioned, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’
“khīṇā jāti, vusitaṃ brahmacariyaṃ / kataṃ karaṇīyaṃ, / nāparaṃ itthattāyāti pajānātī” ti.
He understands: ‘Rebirth has ended. The spiritual journey has been completed. What had to be done to end suffering has been done. There will be no rebirth’”
Idamavoca bhagavā. / Attamanā pañcavaggiyā bhikkhū / bhagavato bhāsitaṃ abhinandunti. / Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne / pañcavaggiyānaṃ bhikkhūnaṃ / anupādāya āsavehi cittāni vimucciṃsūti.
That is what the Blessed One said. Satisfied, those monks delighted in the Blessed One’s statement. And while this discourse was being spoken, the minds of the monks of the group of five were freed from defilements by not grasping.