Anthology of (Saṃyuktanikāya) sūtras
Haḍḍa?, Kharoṣṭhī ∙ RS 22
BML edition (version 1, July 2026)
22.1 Based on Allon, Majcher, McCrabb 2020.
22.2 Based on Allon 2007.
RS 22.2 Discourse on Not-self (P Anattalakkhaṇasutta)
§ A
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8 evam mayā śrutam ekam samayam bhagavān vārāṇasyām viharati r̥ṣipatane mr̥gadāve |
8 Thus I heard. At one time the Bhagavat (dwelt in Baraṇas̱i in the Deer Park at Hiṣ̱ivaḏaṇa.)
§ B
(tatra ho bhayava) 9 pacea bhikhu amatreḏi (r)[u](o) bhikṣ(a)v(a) aṇa(t)v(a ruo iḏa bhikṣava atva bhaviśe) 10 ṇa iḏa ruo avasae duhae sabatiye la[bh](e) .. .. (ruo eva va) 11 ruo bhodi eva ruo ma hahuṣ̱i yaspaḏ ayi ru[o] (aṇatva taspi) 12 ruo avasae duhae sabataḏi ṇo ya labhadi [r](uo eva va ruo) 13 bhodi eva ruo ma ahu[ṣ̱]i 14 ithuami veḏaṇa saña sakhara viñaṇa bhikṣava aṇa[tva] (v)[i](ñaṇa iḏa bhikṣava) 15 atva bhaviśe ṇa iḏa viñaṇa avasae duhae sa[b](a)[tiye l](a)[bhes̱](a ya viñaṇa) 16 eva va viñaṇa bhodi eva [va v]iñaṇa ma ahuṣ̱i ya[sp](a)[ḏ] (ayi viñaṇa aṇatva) 17 taspi viñaṇo avasae duae sabataḏi ṇo ya labhadi viña[ṇa] .. .. .. 18 viñaṇa bhodi eva va {ḏa} viñaṇa ma ahuṣ̱i
tatra khalu bhagavān 9 pañcakān bhikṣūn āmantrayasi (BHS) | rūpam bhikṣavaḥ anātmā | rūpam idam bhikṣavaḥ
ātmā abhaviṣyat 10 na idam rūpam ābādhāya duḥkhāya saṃvarteta labhyeta ca rūpe evam eva 11 rūpam bhavati (P hotu, Skt. bhavatu) evam rūpam mā bhūt (P ahosi) | yasmāt idam rūpam
anātmā tasmāt 12 rūpam ābādhāya duḥkhāya saṃvartate no ca labhate rūpe evam eva rūpam 13 bhavati evam rūpam mā bhūt (P ahosi) | 14 ittham api vedanā saṃjñā saṃskārāḥ | vijñānam bhikṣavaḥ anātmā | vijñānam idam bhikṣavaḥ
15 ātmā abhaviṣyat na idam vijñānam ābādhāya duḥkhāya saṃvarteta labhyeta ca vijñāne
16 evam eva vijñānam bhavati evam eva vijñāne mā bhūt (P ahosi) | yasmāt idam vijñānam
anātmā 17 tasmāt vijñānam ābādhāya duḥkhāya saṃvartate no ca labhate vijñāne evam eva 18 vijñānam bhavati evam eva vijñānam mā bhūt (P ahosi) ||
(There the Bhagavat) 9 addressed the five monks: “(Form), monks, is not-self. (If, monks, this form were
self), 10 this form would not lead to affliction [and] suffering, and it would be possible
to obtain (with regard to form) ‘[Let] form 11 be (thus); [let] form be not thus.’But since this form (is not-self, therefore) 12 form leads to affliction [and] suffering and one does not obtain (with regard to
form ‘[Let] form) 13 be (thus); let form be not thus.’”14 So also feeling, perception, volitional formations.“Consciousness, monks, is not-self.(If,
monks, this consciousness) 15 were self, this consciousness would not lead to affliction [and] suffering, (and
it would be possible to obtain with regard to consciousness) 16 ‘[Let] consciousness be thus; [let] consciousness be not thus.’(But) since (this
consciousness is not-self), 17 therefore consciousness leads to affliction [and] suffering and one does not obtain
with regard to consciousness 18 ‘[Let] consciousness be (thus); [let] consciousness be not thus.’
§ C
ta ki mañaspa ruo ṇi[c](a) [va a](ṇica) 19 va aṇica bhate ya aṇica dukha va suha va dukha [i]ḏa bhate ya pu[ṇo aṇ](i)ca 20 dukha viparaṇamadhama kala ṇa samaṇupaśaḏo eṣ̱e mamo eṣ̱ao [amo] spi 21 eḏa me atva ḏi ṇo [iḏa] bhate ta ki mañas̱a veḏaṇo ṇica va aṇica va [aṇi](ca) 22 hi bhate ya aṇica dukha va ta suha va dukha iḏa bhate ya [pu]ṇa aṇica dukha [vi]paraṇama23dhame kala ṇu eḏa samaṇupaśaḏa eṣ̱e mama e[ṣ̱ao a](mo) [spi] eḏa me a[tva] 24 ḏi ṇo i bhate ithuami saña sakhara viñaṇo
tad kim manyatha rūpam nityam vā anityam 19 vā | anityam bhadanta | yad anityam duḥkham vā sukham vā | duḥkham idam bhadanta
| yad punar anityam 20 duḥkham vipariṇāmadharmam kalyam nu samanupaśyitum (BHS) eṣaḥ mama eṣaḥ aham [uncertain]
asmi 21 etad me ātmā iti | na u idam bhadanta | tad kim manyatha vedanā nityā vā anityā vā
| anityā 22 hi bhadanta | yad anityam duḥkham vā tad sukham vā | duḥkham idam bhadanta | yad
punar anityam duḥkham vipariṇāma23dharmam kalyam nu etad samanupaśyitum (BHS) eṣaḥ mama eṣaḥ aham [uncertain] asmi etad
me ātmā 24 iti | no hi bhadanta | ittham api saṃjñā saṃskārāḥ vijñānam ||
“What do you think, is form permanent or (impermanent)?” 19“Impermanent, venerable sir.”“What is impermanent, is [that] suffering or happiness?”“This
is suffering, venerable sir.”“Again, what is (impermanent), 20 suffering, [and] subject to change, is it suitable to regard [this thus] ‘This is
mine; I am this; 21 this is my self?’”“This is not [suitable], venerable sir.”“What do you think, is
feeling permanent or impermanent?”“Surely impermanent, 22 venerable sir.”“What is impermanent, is that suffering or happiness?”“This is suffering,
venerable sir.”“Again, what is impermanent, suffering, 23 [and] subject to change, is it suitable to regard this [thus] ‘This is mine; I am
this; this is my self?’” 24 “Surely not, venerable sir.” So also perception, volitional formations, consciousness.
§ E
e .. + .. .. .. .. ///
25 ariaṣavao ruehi ṇividaḏi veḏaṇae ṇividaḏi sañae [ṇividaḏi s](akhare)26[hi] ṇividaḏi viñaṇaspi ṇividaḏi ṇiviṇo virajaḏi virag̱e vimucaḏi vimuta27[spa] vimutam eva ñaṇa bhadi kṣiṇa jaḏi vuṣ̱iḏa bramahio kriḏa me ḵaraṇao 28 [ṇava]ro imadhatva ḏi payaṇadi
evam paśyan śrutavān 25 āryaśrāvakaḥ rūpeṣu nirvidyate vedanāyām nirvidyate saṃjñāyām nirvidyate saṃskāre26ṣu nirvidyate vijñāne nirvidyate nirviṇṇaḥ virajyate virāgāt vimucyate vimukte 27 vimuktam evam jñānam bhavati | kṣīṇā jāti uṣitam brahmacaryam kr̥tam mayā karaṇīyam
28 na aparam *ihatvam iti prajānāti ||
“(Seeing thus, the well-taught), 25 noble disciple is disgusted with forms, disgusted with feeling, disgusted with perception,
disgusted with (volitional formations), 26 disgusted with consciousness;
being disgusted, he is dispassionate; on account of dispassion, [his mind] is liberated;
being liberated, 27 there is the knowledge ‘[my mind] is liberated.’He understands ‘[re]birth is destroyed;
the holy life has been lived; what is to be done has been done by me; 28 there is no further state than this.’”
§ F
imaspi ca vag̱araṇo bhaṣ̱iamaṇ(o) 29 paceaṇa bhikhuṇa aṇuaḏe asrave cita vimuta iḏam e[ya] 30 bhayava atamaṇa pacea bhikhu
asmin ca vyākaraṇe bhāṣyamāne 29 pañcakānām bhikṣūṇām anupādāya āsravebhyaḥ cittāni vimuktāni | idam avocat 30 bhagavān | āttamanasaḥ pañcakāḥ bhikṣavaḥ |
And while this exposition was being spoken, 29 the minds of the five monks were liberated from the taints through not clinging.30 The Bhagavat (said) this.Pleased, the five monks (delighted at the speech of the
Bhagavat).
RS 22.3 Simile of the Turtle and the Hole in the Yoke (P Dutiyacchiggaḷayugasutta)
§ 3.1
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§ 3.2
sayas̱a vi bhikṣava aya mahapaḍavi
34 [eko]ḏia asa tatra puruṣ[e] ekatarmao yuo pakṣivea
35 tam eṇa purime vaḏo pac̄imo saharea pac̄imo vaḏa purime
36 saharea utare vaḏ[a] dakṣiṇo saharea dakṣiṇa va[ḏe utar](o) s[a]h[a]re[a]
37 atra hasa kaṇa kachavo vaṣaśaḏa umi[jo] vaṣaśaḏa[sa acaeṇa]
38 saha samiḏa umic[e]a
"Monks, suppose that this great earth were one mass of water, and a man were to throw
a yoke with a single hole into it. An easterly wind
would carry it west; a westerly wind would carry it east; a northerly wind would carry
it south; a southerly wind would carry it north. In it there were a blind turtle which,
emerging after a hundred years, with
the passing of a hundred years, would emerge over and over.
seyyathāpi bhikkhave ayaṃ mahāpathavī ekodakā assa.
tatra puriso ekacchiggaṅaṇ yugaṃ pakkhipeyya.
tam enaṃ puratthimo vāto pacchimena saṃhareyya pacchimo vāto puratthimena
saṃhareyya uttaro vāto dakkhiṇena saṃhareyya dakkhino vāto uttarena saṃhareyya.
tatrassa kāṇo kacchapo so vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjeyya.
譬如大地悉成大 海。有一盲龜。壽無量劫。百年一出其頭。海中有浮木。止有一孔。漂流海浪。隨風東西。
§ 3.3a
39 ta ki mañasa avi ṇaṣe kaṇo kachava vaṣi[aḏa]sa ajaeṇa saha s̱[a](m)[i]40ḏa umi[jata] am[a]spi ekatarmao yuo grive pakṣivea
What do you think, would this blind turtle, emerging over and over,
with the passing of a hundred years, insert its neck into that yoke with
the single hole?
taṃ kiṃ maññatha bhikkhave api nu so kāṇo kacchapo vassasatassa vassasatassa
accayena sakiṃ sakiṃ ummujjanto amusmiṃ ekacchiggale yuge gīvaṃ paveseyyā ti.
盲龜百年。一出其頭。當得遇此孔不。
§ 3.3b
aḏicam eḏa bhayava
41 suḏalavam eva ya eṣe kaṇo kachavo vaṣihaḏa omica vaṣihaḏasa aca[e]42ṇa saha samiḏa
43 umijata amaspi ekatarmao yuo grive paḍi[mu](ce)a ṇa [va] paḍimu[cea]
It would be by chance, Bhagavat, it is very rare indeed, that this blind
turtle, emerging after a hundred years, with the passing of a hundred
years, emerging over and over, would put that yoke with the single
hole on his neck, or he may not put it on.
adhiccaṃ idaṃ bhante yaṃ so kāṇo kacchapo vassasatassa vassasatassa
accayena sakiṃ sakiṃ ummujjanto amusmiṃ ekacchiggaḷe yuge gīvaṃ paveseyyā ti.
阿難 画像白佛。不能世尊。所以者何。此盲龜。若至海東。浮木隨風。或至海西。南北四維圍 遶亦爾。不必相得。
§ 3.3c
–
The Buddha said to Ananda, "Although the blind turtle and the
floating piece of wood may miss [each other], perhaps they may also
meet each other."
–
佛告阿難。盲龜浮木。雖復差違。或復相得。