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The 2 + 1
Characteristics Sutta
Part 1
The
Bhagavat (1) said: “Bhikkhus (2), body (i.e. material form) (3) (is) not atta(4). Were body atta, then body
would not lead to (5) (being) bound (understand: dependent) (6), and one could have it of
body: ‘Let my body (7) be this, let my body not be this.’ And since body (is) not atta (i.e. own), so it leads to (being) bound,
and none can have it of body: ‘Let my body
be this, let my body be not this.’” “Bhikkhus, sensation (8) not atta…(repeat above).” “Bhikkhus, perception not atta…(repeat above).” “Bhikkhus, (mental) formation not
atta…(repeat above).” “Bhikkus, consciousness
not atta. Were consciousness atta, then this consciousness would not lead to (being) bound, and one could have it of
consciousness: ‘Let my consciousness be this, let my consciousness not be
this.’ And since consciousness not own, so it leads to (being) bound, and none can have it of consciousness:
‘Let my consciousness be this, let my consciousness not be this.’” Part 2
“Bhikkhus, how do you
conceive it:” (9) “Is body transient (10) or
not transient (10)? ” “Transient, Sir.” (11) “Now is what is transient pleasant
(12) or unpleasant (13)?” “Unpleasant, Sir.” “Now is what is transient,
what is unpleasant, what changes according to the law (14) fit to be regarded
thus: ‘This is mine, this is I, this is my atta (here
meaning: owned by me)? (15)’” “No, Sir.” “Is sensation transient or
intransient?…(repeat above).” “Is perception transient
or intransient?…(repeat above).” “Is (mental) formation
transient or intransient?…(repeat above).” “Is consciousness
transient or intransient?… ” (repeat above).” “So, bhikkhus any kind of
body whatever, whether past, future or presently arisen, whether gross or
subtle, whether in oneself or external, whether inferior or superior, whether
far or near, must with right understanding as it is be regarded thus: ‘This
is not mine, this is not (what) I am,
this is not my atta (here meaning: owned by me).’
” “Any kind of sensation
form whatever… (repeat above).” “Any kind of perception
form whatever …(repeat above).” “Any kind of formation
whatever…(repeat above).” “Any kind of consciousness
whatever, whether past, future or presently arisen, whether gross or subtle,
whether in oneself or external, whether inferior or superior, whether far or
near, must with right understanding as it is be regarded thus: ‘This is not
mine, this is not (what) I am, this is
not my atta (i.e. owned by me).’ ” “Bhikkhus, when an Aryan
(16) learned hearer thus, he finds disgust in body, he finds disgust in
feeling, he finds disgust in perception, he finds disgust in formation, he
finds disgust in consciousness. When he finds disgust, passion fades out.
With the fading of passion, he is liberated (understand:
independent). When liberated, there is knowledge that he is liberated.
He discerns: ‘Birth is exhausted, the pure (17) life has been lived out, what
can be done is done, there is no further return to this (suchness).(18)’” That is what the Bhagavat said. The bhikkhus were glad, and they
approved his words. Now during this utterance, the minds of the bhikkhus of the
group of five were liberated from the intoxicants (i.e. the asavas) (19)
through clinging no more. And there were then six arahants (20) in the world. Note, no mention
of nirvana!! In this sutta the Buddha is merely offering freedom from the
sources of unpleasantness/distress rather than access to nirvanic bliss. Buddha’s silence in the meaning
of atta
So, what’s point of this story?
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