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Saɱyutta Nikāya:
III. Khandhā Vagga:
22: Khandhāsaɱyutta

Sutta 59

Pañca Suttaɱɱ

The Group of Five

Translated from the Pali by Michael Olds

 


 

[1][bit][pts][nymo][than][mend][bodh] I HEAR TELL:

Once upon a time the Lucky Man Benares residing,
The Deer Park,
Seer's Landing.

There the The Lucky Man said this to the Group of Five beggars:

'Beggars!'

'Bhante!' they replied,

and the Lucky Man said to them:

Shape, beggars: not-self.

For if shape, beggars, were self,
it would follow
that there would not be oppression from shape,
and of shape it would be possible to say:

'Let my shape be thus.

Let my shape not be thus.'

However, beggars, shape: not self.

Therefore of shape
it follows
that there is oppression from shape,
and of shape it is not possible to say:

'Let my shape be thus.

Let my shape not be thus.'

 

 

Sense-experience, beggars: not-self.

For if sense-experience, beggars, were self,
it would follow
that there would not be oppression from sense-experience,
and of sense-experience it would be possible to say:

'Let my sense-experience be thus.

Let my sense-experience not be thus.'

However, beggars, sense-experience: not self.

Therefore of sense-experience
it follows
that there is oppression from sense-experience,
and of sense-experience it is not possible to say:

'Let my sense-experience be thus.

Let my sense-experience not be thus.'

 

 

Sense-perception, beggars: not-self.

For if sense-perception, beggars, were self,
it would follow
that there would not be oppression from sense-perception,
and of sense-perception it would be possible to say:

'Let my sense-perception be thus.

Let my sense-perception not be thus.'

However, beggars, sense-perception: not self.

Therefore of sense-perception
it follows
that there is oppression from sense-perception,
and of sense-perception it is not possible to say:

'Let my sense-perception be thus.

Let my sense-perception not be thus.'

 

 

Own-making, beggars: not-self.

For if own-making, beggars, were self,
it would follow
that there would not be oppression from own-making,
and of own-making it would be possible to say:

'Let my own-making be thus.

Let my own-making not be thus.'

However, beggars, own-making: not self.

Therefore of own-making
it follows
that there is oppression from own-making,
and of own-making it is not possible to say:

'Let my own-making be thus.

Let my own-making not be thus.'

 

 

Sense-consciousness, beggars: not-self.

For if sense-consciousness, beggars, were self,
it would follow
that there would not be oppression from sense-consciousness,
and of sense-consciousness it would be possible to say:

'Let my sense-consciousness be thus.

Let my sense-consciousness not be thus.'

However, beggars, sense-consciousness: not self.

Therefore of sense-consciousness
it follows
that there is oppression from sense-consciousness,
and of sense-consciousness it is not possible to say:

'Let my sense-consciousness be thus.

Let my sense-consciousness not be thus.'

 


 

What do you think, beggars?

Shape: stable or unstable?"

"Unstable, bhante"

"That which is unstable:
Painful or Pleasant?"

"Painful, bhante."

That which is unstable,
painful,
a distorted thing,
is it reasonable to have of such the view:

'This is mine,'
I am this,
this is my self'?

"It is not, bhante."

 

 

Sense-experience: stable or unstable?"

"Unstable, bhante"

"That which is unstable:
Painful or Pleasant?"

"Painful, bhante."

That which is unstable,
painful,
a distorted thing,
is it reasonable to have of such the view:

'This is mine,'
I am this,
this is my self'?

"It is not, bhante."

 

 

Sense-perception: stable or unstable?"

"Unstable, bhante"

"That which is unstable:
Painful or Pleasant?"

"Painful, bhante."

That which is unstable,
painful,
a distorted thing,
is it reasonable to have of such the view:

'This is mine,'
I am this,
this is my self'?

"It is not, bhante."

 

 

The own-made: stable or unstable?"

"Unstable, bhante"

"That which is unstable:
Painful or Pleasant?"

"Painful, bhante."

That which is unstable,
painful,
a distorted thing,
is it reasonable to have of such the view:

'This is mine,'
I am this,
this is my self'?

"It is not, bhante."

 

 

Sense-consciousness: stable or unstable?"

"Unstable, bhante"

"That which is unstable:
Painful or Pleasant?"

"Painful, bhante."

That which is unstable,
painful,
a distorted thing,
is it reasonable to have of such the view:

'This is mine,'
I am this,
this is my self'?

"It is not, bhante."

 


 

Therefore, beggars:
whatever there is of shape
past, future, present;
internal or external;
material or immaterial;
discarded or exalted;
romote or nearby;
of all shape:

'This is not mine,
I am not this,
this is not my self.'

It is thus that it should be seen
as it is
with the highest wisdom.

 

 

Therefore, beggars:
whatever there is of sense-experience
past, future, present;
internal or external;
material or immaterial;
discarded or exalted;
romote or nearby;
of all sense-experience:

'This is not mine,
I am not this,
this is not my self.'

It is thus that it should be seen
as it is
with the highest wisdom.

 

 

Therefore, beggars:
whatever there is of sense-perception
past, future, present;
internal or external;
material or immaterial;
discarded or exalted;
romote or nearby;
of all sense-perception:

'This is not mine,
I am not this,
this is not my self.'

It is thus that it should be seen
as it is
with the highest wisdom.

 

 

Therefore, beggars:
whatever there is of own-making
past, future, present;
internal or external;
material or immaterial;
discarded or exalted;
romote or nearby;
of all own-making:

'This is not mine,
I am not this,
this is not my self.'

It is thus that it should be seen
as it is
with the highest wisdom.

 

 

Therefore, beggars:
whatever there is of sense-consciousness
be it past, future, present;
internal or external;
material or immaterial;
discarded or exalted;
romote or nearby;
of all sense-consciousness:

'This is not mine,
I am not this,
this is not my self.'

It is thus that it should be seen
as it is
with the highest wisdom.

 


 

Thus seeing, beggars,
the educated student of the Aristocrats
has just seen enough of shape;
has just seen enough of sense-experience;
has just seen enough of sense-perception;
has just seen enough of own-making;
has just seen enough of sense-consciousness.

Having seen enough is to be dispassionate.

Being dispassionate is to be released.

In freedom comes the knowledge of freedom.

And he knows:

'Discarded is rebirth,
lived is the life of Brahma,
done is duty's doing,
no further is there for me this it'n-n-at'n.'

This is what The Lucky Man said.

Pleased by the word of the Lucky Man
the Group of Five Beggars were inspired,
and further
at the brilliance of this exposition
the Group of Five beggars
were wholly released in heart
from the corrputing influences.

 


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