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Majjhima Nikāya 109 Middle Discourses 109
Mahāpuṇṇamasutta The Longer Discourse on the Full-Moon Night
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. On one occasion the Blessed One was living at Sāvatthī, in the Eastern Park, in the palace of Migāra’s Mother.At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.
Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Now on that occasion, on the Uposatha day of the fifteenth, on the night of the full moon,[^1] the Blessed One was sitting in the open, surrounded by the Saṅgha of bhikkhus.Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks.
Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: Then a certain bhikkhu rose from his seat, arranged his robe over one shoulder, raised his joined hands in reverential salutation towards the Blessed One, and said to the Blessed One:Then one of the monks rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said,
“Puccheyyāhaṁ, bhante, bhagavantaṁ kiñcideva desaṁ, sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti. “Venerable sir, I would ask the Blessed One about a certain point, if the Blessed One would grant me the favour of answering my question.”“Sir, I’d like to ask the Buddha about a certain point, if you’d take the time to answer.”
“Tena hi tvaṁ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti. “Well then, bhikkhu, sit down on your own seat and ask what you like.”“Well then, monk, take your own seat and ask what you wish.”
Atha kho so bhikkhu sake āsane nisīditvā bhagavantaṁ etadavoca: Then that bhikkhu sat down on his own seat and said to the Blessed One:That monk took his seat and said to the Buddha:
“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ—“Venerable sir, are there these five aggregates affected by clinging, that is to say,“Sir, are these the five grasping aggregates:
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti? the form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, the consciousness aggregate affected by clinging?”form, feeling, perception, choices, and consciousness?”
“Ime kho, bhikkhu, pañcupādānakkhandhā, seyyathidaṁ—“There are, bhikkhu, these five aggregates affected by clinging, that is to say,“Yes, they are,” replied the Buddha.
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti. the form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, the consciousness aggregate affected by clinging.”
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ pucchi: Saying, “Good, venerable sir,” that bhikkhu delighted in and approved of the Blessed One’s words, and he asked the Blessed One a further question:Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:
“ime pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti? “But, venerable sir, what are these five aggregates affected by clinging rooted in?”“But sir, what is the root of these five grasping aggregates?”
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti. “These five aggregates affected by clinging, bhikkhu, are rooted in desire.”“These five grasping aggregates are rooted in desire.”
“Taṁyeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā, udāhu aññatra pañcahupādānakkhandhehi upādānan”ti? “Venerable sir, is that clinging the same as these five aggregates affected by clinging, or is the clinging something apart from the five aggregates affected by clinging?”“But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”
“Na kho, bhikkhu, taṁyeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ. “Bhikkhu, that clinging is neither the same as these five aggregates affected by clinging, nor is it something apart from the five aggregates affected by clinging.“Neither.
Yo kho, bhikkhu, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti. It is the desire and lust comprised in these five aggregates affected by clinging that is the clinging there.”The desire and greed for the five grasping aggregates is the grasping there.”
“Siyā pana, bhante, pañcasu upādānakkhandhesu chandarāgavemattatā”ti? “But, venerable sir, might there be diversity in the desire and lust comprised in these five aggregates affected by clinging?”“But sir, can there be disparity in desire and greed for the five grasping aggregates?”
“Siyā, bhikkhū”ti bhagavā avoca “There might, bhikkhu,” the Blessed One said.“There can,” said the Buddha.
“idha, bhikkhu, ekaccassa evaṁ hoti: “Here, bhikkhu, someone thinks thus:“It’s when someone thinks:
‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. ‘May my form be such in the future; may my feeling be such in the future; may my perception be such in the future; may my formations be such in the future; may my consciousness be such in the future.’‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’
Evaṁ kho, bhikkhu, siyā pañcasu upādānakkhandhesu chandarāgavemattatā”ti. Thus, bhikkhu, there is diversity in the desire and lust comprised in these five aggregates affected by clinging.”That’s how there can be disparity in desire and greed for the five grasping aggregates.”
“Kittāvatā pana, bhante, khandhānaṁ khandhādhivacanaṁ hotī”ti? “But, venerable sir, in what way is ‘aggregate’ a term for the aggregates?”“Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?”
“Yaṁ kiñci, bhikkhu, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ rūpakkhandho. “Whatever kind of form there is, bhikkhu—past, future or present, internal or external, gross or subtle, inferior or superior, far or near—this is called the form aggregate.“Any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of form.
Yā kāci vedanā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, yā dūre santike vā—ayaṁ vedanākkhandho. Whatever kind of feeling there is—past, future or present, internal or external, gross or subtle, inferior or superior, far or near—this is called the feeling aggregate.Any kind of feeling at all …
Yā kāci saññā—atītānāgatapaccuppannā …pe… yā dūre santike vā—ayaṁ saññākkhandho. Whatever kind of perception there is—past, future or present …—this is called the perception aggregate.Any kind of perception at all …
Ye keci saṅkhārā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre santike vā—ayaṁ saṅkhārakkhandho. Whatever kind of formations there are—past, future or present, internal or external, gross or subtle, inferior or superior, far or near—this is called the formations aggregate.Any kind of choices at all …
Yaṁ kiñci viññāṇaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ viññāṇakkhandho. Whatever kind of consciousness there is—past, future or present, internal or external, gross or subtle, inferior or superior, far or near—this is called the consciousness aggregate.Any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of consciousness.
Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanaṁ hotī”ti. It is in this way, bhikkhu, that ‘aggregate’ is a term for the aggregates.”That’s the scope of the term ‘aggregates’ as applied to the aggregates.”
“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya? “What is the reason, venerable sir, what is the condition, for describing the form aggregate?“What is the cause, sir, what is the reason why the aggregate of form is found?
Ko hetu ko paccayo vedanākkhandhassa paññāpanāya? What is the reason, what is the condition, for describing the feeling aggregate?What is the cause, what is the reason why the aggregate of feeling …
Ko hetu ko paccayo saññākkhandhassa paññāpanāya? What is the reason, what is the condition, for describing the perception aggregate?perception …
Ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya? What is the reason, what is the condition, for describing the formations aggregate?choices …
Ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti? What is the reason, what is the condition, for describing the consciousness aggregate?”consciousness is found?”
“Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. “The four great primary elements, bhikkhu, are the reason, the four great primary elements are the condition, for describing the form aggregate.“The four principal states are the reason why the aggregate of form is found.
Phasso hetu, phasso paccayo vedanākkhandhassa paññāpanāya. Contact is the reason, contact is the condition, for describing the feeling aggregate.Contact is the reason why the aggregates of feeling,
Phasso hetu, phasso paccayo saññākkhandhassa paññāpanāya. Contact is the reason, contact is the condition, for describing the perception aggregate.perception,
Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya. Contact is the reason, contact is the condition, for describing the formations aggregate.and choices are found.
Nāmarūpaṁ kho, bhikkhu, hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti. Name-and-form is the reason, bhikkhu, name-and-form is the condition, for describing the consciousness aggregate.”Name and form are the reasons why the aggregate of consciousness is found.”
“Kathaṁ pana, bhante, sakkāyadiṭṭhi hotī”ti? “But, venerable sir, how does there come to be the embodiment view?”“But sir, how does substantialist view come about?”
“Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto “Here, bhikkhu, the untaught ordinary man, who has no regard for the Noble Ones and is unconversant with their Dhamma and undisciplined in it, who has no regard for True Men and is unconversant with their Dhamma and undisciplined in it,“It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.
rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ; sees form as self, or self as possessed of form, or form in self, or self in form;They regard form as self, self as having form, form in self, or self in form.
vedanaṁ attato samanupassati vedanāvantaṁ vā attānaṁ attani vā vedanaṁ vedanāya vā attānaṁ; he sees feeling as self, or self as possessed of feeling, or feeling in self, or self in feeling;They regard feeling as self, self as having feeling, feeling in self, or self in feeling.
saññaṁ attato samanupassati saññāvantaṁ vā attānaṁ attani vā saññaṁ saññāya vā attānaṁ; he sees perception as self, or self as possessed of perception, or perception in self, or self in perception;They regard perception as self, self as having perception, perception in self, or self in perception.
saṅkhāre attato samanupassati saṅkhāravantaṁ vā attānaṁ attani vā saṅkhāre saṅkhāresu vā attānaṁ; he sees formations as self, or self as possessed of formations, or formations in self, or self in formations;They regard choices as self, self as having choices, choices in self, or self in choices.
viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. he sees consciousness as self, or self as possessed of consciousness, or consciousness in self, or self in consciousness.They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Evaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti. That, bhikkhu, is how there comes to be the embodiment view.”That’s how substantialist view comes about.”
“Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti? “But, venerable sir, how does there not come to be the embodiment view?”“But sir, how does substantialist view not come about?”
“Idha, bhikkhu, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto “Here, bhikkhu, the well-taught noble disciple, who has regard for the Noble Ones and is conversant with their Dhamma and disciplined in it, who has regard for True Men and is conversant with their Dhamma and disciplined in it,“It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.
na rūpaṁ attato samanupassati na rūpavantaṁ vā attānaṁ na attani vā rūpaṁ na rūpasmiṁ vā attānaṁ; does not see form as self, or self as possessed of form, or form in self, or self in form;They don’t regard form as self, self as having form, form in self, or self in form.
na vedanaṁ attato samanupassati na vedanāvantaṁ vā attānaṁ na attani vā vedanaṁ na vedanāya vā attānaṁ; he does not see feeling as self, or self as possessed of feeling, or feeling in self, or self in feeling;They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling.
na saññaṁ attato samanupassati na saññāvantaṁ vā attānaṁ na attani vā saññaṁ na saññāya vā attānaṁ; he does not see perception as self, or self as possessed of perception, or perception in self, or self in perception;They don’t regard perception as self, self as having perception, perception in self, or self in perception.
na saṅkhāre attato samanupassati na saṅkhāravantaṁ vā attānaṁ na attani vā saṅkhāre na saṅkhāresu vā attānaṁ; he does not see formations as self, or self as possessed of formations, or formations in self, or self in formations;They don’t regard choices as self, self as having choices, choices in self, or self in choices.
na viññāṇaṁ attato samanupassati na viññāṇavantaṁ vā attānaṁ na attani vā viññāṇaṁ na viññāṇasmiṁ vā attānaṁ. he does not see consciousness as self, or self as possessed of consciousness, or consciousness in self, or self in consciousness.They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Evaṁ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti. That, bhikkhu, is how there does not come to be the embodiment view.”That’s how substantialist view does not come about.”
“Ko nu kho, bhante, rūpe assādo, ko ādīnavo, kiṁ nissaraṇaṁ? “What is the gratification, venerable sir, what is the danger, what is the escape,[^2] in the case of form?“Sir, what’s the gratification, the drawback, and the escape when it comes to form,
Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? What is the gratification, what is the danger, what is the escape, in the case of feeling?feeling,
Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? What is the gratification, what is the danger, what is the escape, in the case of perception?perception,
Ko saṅkhāresu assādo, ko ādīnavo, kiṁ nissaraṇaṁ? What is the gratification, what is the danger, what is the escape, in the case of formations?choices,
Ko viññāṇe assādo, ko ādīnavo, kiṁ nissaraṇan”ti? What is the gratification, what is the danger, what is the escape, in the case of consciousness?”and consciousness?”
“Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpe assādo. “The pleasure and joy, bhikkhu, that arise dependent on form—this is the gratification in the case of form.“The pleasure and happiness that arise from form: this is its gratification.
Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpe ādīnavo. Form is impermanent, painful, and subject to change—this is the danger in the case of form.That form is impermanent, suffering, and perishable: this is its drawback.
Yo rūpe chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpe nissaraṇaṁ. The removal of desire and lust, the abandonment of desire and lust, for form—this is the escape in the case of form.Removing and giving up desire and greed for form: this is its escape.
Yaṁ kho, bhikkhu, vedanaṁ paṭicca … The pleasure and joy that arise dependent on feeling …The pleasure and happiness that arise from feeling …
saññaṁ paṭicca … on perception …perception …
saṅkhāre paṭicca … on formations …choices …
viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇe assādo. the pleasure and joy that arise dependent on consciousness—this is the gratification in the case of consciousness.consciousness: this is its gratification.
Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇe ādīnavo. Consciousness is impermanent, painful, and subject to change—this is the danger in the case of consciousness.That consciousness is impermanent, suffering, and perishable: this is its drawback.
Yo viññāṇe chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇe nissaraṇan”ti. The removal of desire and lust, the abandonment of desire and lust, for consciousness—this is the escape in the case of consciousness.”Removing and giving up desire and greed for consciousness: this is its escape.”
“Kathaṁ pana, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? “But, venerable sir, how does a man know, how does he see, so that there come to be in him, in regard to this body with its consciousness and all external signs, no underlying tendency to I-making, mine-making and conceit?”“Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and externally for all signs?”
“Yaṁ kiñci, bhikkhu, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya passati. “Whatever kind of form there is, bhikkhu—past, future or present, internal or external, gross or subtle, inferior or superior, far or near—he sees all form as it actually is with right understanding thus: ‘This is not mine, this is not I, this is not my self.’“One truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā … Whatever kind of feeling there is …One truly sees any kind of feeling …
yā kāci saññā … whatever kind of perception there is …perception …
ye keci saṅkhārā … whatever kind of formations there are …choices …
yaṁ kiñci viññāṇaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya passati. whatever kind of consciousness there is—past, future or present, internal or external, gross or subtle, inferior or superior, far or near—he sees all consciousness as it actually is with right understanding thus: ‘This is not mine, this is not I, this is not my self.’consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṁ kho, bhikkhu, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti. That, bhikkhu, is how a man knows, how he sees, so that there come to be in him, in regard to this body with its consciousness and all external signs, no underlying tendency to I-making, mine-making and conceit.”That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and externally for all signs.”
Atha kho aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: Then a thought arose in the mind of a certain bhikkhu:Now at that time one of the monks had the thought,
“iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā; “So, it seems, form is not self, feeling is not self, perception is not self, formations are not self, consciousness is not self.“So it seems, worthy sir, that form, feeling, perception, choices, and consciousness are not-self.
anattakatāni kammāni kamattānaṁ phusissantī”ti? Then what self will actions done by what is not self affect?”[^3]Then how will the deeds done by not-self affect the self?”
Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi: Then the Blessed One, knowing in his own mind the thought in that bhikkhu’s mind, addressed the bhikkhus thus:But the Buddha, knowing that monk’s train of thought, addressed the monks:
“ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthu sāsanaṁ atidhāvitabbaṁ maññeyya: “It is possible, bhikkhus, that some misguided man here, unknowing and ignorant, with his mind dominated by craving, might think he could outstrip the Teacher’s Dispensation thus:“It’s possible that some futile person here—unknowing and ignorant, his mind dominated by craving—thinks he can overstep the Teacher’s instructions. He thinks:
‘iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā; ‘So, it seems, form is not self, feeling is not self, perception is not self, formations are not self, consciousness is not self.‘So it seems, worthy sir, that form, feeling, perception, choices, and consciousness are not-self.
anattakatāni kammāni kamattānaṁ phusissantī’ti. Then what self will actions done by what is not self affect?’Then how will the deeds done by not-self affect the self?’
Paṭivinītā kho me tumhe, bhikkhave, tatra tatra dhammesu. Now, bhikkhus, you have been trained by me through questioning about these various matters here and there in the Dhamma.Now, monks, you have been educated by me in questioning with regard to all these things in all such cases.
Taṁ kiṁ maññatha, bhikkhave, How do you conceive this, bhikkhus,What do you think, monks?
rūpaṁ niccaṁ vā aniccaṁ vā”ti? is form permanent or impermanent?”Is form permanent or impermanent?”
“Aniccaṁ, bhante”. “Impermanent, venerable sir.”“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “And is what is impermanent painful or pleasant?”“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”. “Painful, venerable sir.”“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “And is what is impermanent, painful, and subject to change fit to be regarded thus:“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, this is I, this is my self’?”‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”. “No, venerable sir.”“No, sir.”
“Taṁ kiṁ maññatha, bhikkhave, “How do you conceive this, bhikkhus,“What do you think, monks?
vedanā … is feeling …Is feeling …
saññā … perception …perception …
saṅkhārā … are formations …choices …
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? is consciousness permanent or impermanent?”consciousness permanent or impermanent?”
“Aniccaṁ, bhante”. “Impermanent, venerable sir.”“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “And is what is impermanent painful or pleasant?”“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”. “Painful, venerable sir.”“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “And is what is impermanent, painful, and subject to change fit to be regarded thus:“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, this is I, this is my self’?”‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”. “No, venerable sir.”“No, sir.”
“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. “Therefore, bhikkhus, whatever kind of form there is—past, future or present, internal or external, gross or subtle, inferior or superior, far or near—all form should be seen as it actually is with right understanding thus: ‘This is not mine, this is not I, this is not my self.’“So you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā … Whatever kind of feeling there is …You should truly see any kind of feeling …
yā kāci saññā … whatever kind of perception there is …perception …
ye keci saṅkhārā … whatever kind of formations there are …choices …
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. whatever kind of consciousness there is—past, future or present, internal or external, gross or subtle, inferior or superior, far or near—all consciousness should be seen as it actually is with right understanding thus: ‘This is not mine, this is not I, this is not my self.’consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; Seeing thus, bhikkhus, the well-taught noble disciple becomes dispassionate towards form, dispassionate towards feeling, dispassionate towards perception, dispassionate towards formations, dispassionate towards consciousness.Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.
nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being dispassionate, his greed fades away; with the fading of greed his mind is liberated. When it is liberated there comes the knowledge: ‘It is liberated.’Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. He understands: ‘Birth is exhausted, the life divine has been lived, what was to be done is done, there is no more of this to come.’”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.’”
Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. The bhikkhus were satisfied and delighted in the Blessed One’s words.Satisfied, the monks approved what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti. And while this discourse was being spoken, the minds of as many as sixty bhikkhus were liberated from the taints by not clinging.And while this discourse was being spoken, the minds of sixty monks were freed from defilements by not grasping.
Mahāpuṇṇamasuttaṁ niṭṭhitaṁ navamaṁ.