SN 35.1 · The Interior as Impermanent
SN 35.1 · Ajjhattāniccasutta
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”
Evaṁ me sutaṁ. Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
“Venerable sir,” they replied. The Buddha said this:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Mendicants, the eye is impermanent. What’s impermanent is suffering. What’s suffering is not-self. 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.’
“Cakkhuṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
The ear is impermanent. …
Sotaṁ aniccaṁ. Yadaniccaṁ …pe…
The nose is impermanent. …
ghānaṁ aniccaṁ. Yadaniccaṁ …pe…
The tongue is impermanent. …
jivhā aniccā. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
The body is impermanent. …
Kāyo anicco. Yadaniccaṁ …pe…
The mind is impermanent. What’s impermanent is suffering. What’s suffering is not-self. 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.’
mano anicco. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
Paṭhamaṁ.
SN 35.2 · The Interior as Suffering
SN 35.2 · Ajjhattadukkhasutta
“Mendicants, the eye is suffering. What’s suffering is not-self. 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.’
“Cakkhuṁ, bhikkhave, dukkhaṁ. Yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
The ear, nose, tongue, body, and mind are suffering. What’s suffering is not-self. 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 dukkhaṁ …pe… ghānaṁ dukkhaṁ … jivhā dukkhā … kāyo dukkho … mano dukkho. Yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Seeing this … They understand: ‘… there is nothing further for this place.’”
Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.
Dutiyaṁ.
SN 35.3 · The Interior as Not-Self
SN 35.3 · Ajjhattānattasutta
“Mendicants, the eye is not-self. 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.’
“Cakkhuṁ, bhikkhave, anattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
The ear, nose, tongue, body, and mind are not-self. 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… ghānaṁ anattā … jivhā anattā … kāyo anattā … mano anattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Seeing this … They understand: ‘… there is nothing further for this place.’”
Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.
Tatiyaṁ.
SN 35.4 · The Exterior as Impermanent
SN 35.4 · Bāhirāniccasutta
“Mendicants, sights are impermanent. What’s impermanent is suffering. What’s suffering is not-self. 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.’
“Rūpā, bhikkhave, aniccā. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Sounds, smells, tastes, touches, and ideas are impermanent. What’s impermanent is suffering. What’s suffering is not-self. 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.’
Saddā … gandhā … rasā … phoṭṭhabbā … dhammā aniccā. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Seeing this, a learned noble disciple grows disillusioned with sights, sounds, smells, tastes, touches, and ideas. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi nibbindati, gandhesupi nibbindati, rasesupi nibbindati, phoṭṭhabbesupi nibbindati, dhammesupi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
Catutthaṁ.
SN 35.7 · The Interior as Impermanent in the Three Times
SN 35.7 · Ajjhattāniccātītānāgatasutta
“Mendicants, the eye of the past and future is impermanent, let alone the present.
“Cakkhuṁ, bhikkhave, aniccaṁ atītānāgataṁ; ko pana vādo paccuppannassa.
Seeing this, a learned noble disciple is not concerned with the eye of the past, they don’t look forward to enjoying the eye in the future, and they practice for disillusionment, dispassion, and cessation regarding the eye in the present.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ cakkhusmiṁ anapekkho hoti; anāgataṁ cakkhuṁ nābhinandati; paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti.
The ear … nose … tongue … body … mind of the past and future is impermanent, let alone the present.
Sotaṁ aniccaṁ … ghānaṁ aniccaṁ … jivhā aniccā atītānāgatā; ko pana vādo paccuppannāya. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; anāgataṁ jivhaṁ nābhinandati; paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. Kāyo anicco …pe… mano anicco atītānāgato; ko pana vādo paccuppannassa.
Seeing this, a learned noble disciple doesn’t worry about the mind of the past, they don’t look forward to enjoying the mind in the future, and they practice for disillusionment, dispassion, and cessation regarding the mind in the present.”
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ manasmiṁ anapekkho hoti; anāgataṁ manaṁ nābhinandati; paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.
Sattamaṁ.
SN 35.11 · The Exterior as Suffering in the Three Times
SN 35.11 · Bāhiradukkhātītānāgatasutta
“Mendicants, sights of the past and future are suffering, let alone the present. …”
“Rūpā, bhikkhave, dukkhā atītānāgatā; ko pana vādo paccuppannānaṁ.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; anāgate rūpe nābhinandati; paccuppannānaṁ rūpānaṁ nibbidāya virāgāya nirodhāya paṭipanno hotī”ti …pe….
Ekādasamaṁ.