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| Some people have not realized Rathakara Sutta in its real meaning,so I
would like to give here
down below Anatta Sutta which says no,soul,nospirit,no self:
Anatta-lakkhana Sutta
The Discourse on the Not-self Characteristic
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation: =D1anamoli Thanissaro
PTS page: S iii 66
CDB i 901
Source: Transcribed from a file provided by the translator.
Copyright =A9 1993 Thanissaro Bhikkhu.
Access to Insight edition =A9 1993
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made
available to the public on a free and unrestricted basis and that
translations and other derivative works be clearly marked as such.
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."
"=2E..Is feeling constant or inconstant?"
"Inconstant, lord."...
"=2E..Is perception constant or inconstant?"
"Inconstant, lord."...
"=2E..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.
Revised: Sunday 2005-12-04
---------------------------------------------------------------------------=
----------
With compassion,
Puma
| |
| hbkta@aol.com 2005-12-11, 1:03 am |
| puma wrote:
> Some people have not realized Rathakara Sutta in its real meaning,so I
> would like to give here
>
> down below Anatta Sutta which says no,soul,nospirit,no self:
That may or may not be true of Buddhism, but the passage you provide
certainly does not say that.
it says form is not self
..=2E.. consciousness is not self.
..=2E. feeling, perceptions, mental fabrications, all these are not self.
No mention is made at all concerning soul or spirit.
No definitive statement concerning the absolute nonexistence of "self"
is made at all.
With regards to self, it says, to paraphrase, "Not this, Not this."
hope that clears it up for you Puma.
>
> Anatta-lakkhana Sutta
> The Discourse on the Not-self Characteristic
> Translated from the Pali by
> Thanissaro Bhikkhu
> Alternate translation: =D1anamoli Thanissaro
>
> PTS page: S iii 66
> CDB i 901
> Source: Transcribed from a file provided by the translator.
> Copyright =A9 1993 Thanissaro Bhikkhu.
> Access to Insight edition =A9 1993
> For free distribution. This work may be republished, reformatted,
> reprinted, and redistributed in any medium. It is the author's wish,
> however, that any such republication and redistribution be made
> available to the public on a free and unrestricted basis and that
> translations and other derivative works be clearly marked as such.
>
> 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.
> Revised: Sunday 2005-12-04
>
> -------------------------------------------------------------------------=
------------
>=20
> With compassion,
>=20
> Puma
| |
| Curly H. Wade 2005-12-11, 1:03 am |
| When you visit Nirvana, there is neither existence nor nonexistence.
Your baggage never arrrives because there is no one there to claim it.
- Zen Master Rama
www.ramaquotes.com
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