Majjhima Nikāya 109
Translators: sujato
Middle Discourses 109
Mahāpuṇṇamasutta
The Longer Discourse on the Full-Moon Night
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.
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 one of the mendicants got up from their seat, arranged their robe over one shoulder, raised their joined palms toward the Buddha, and said,
“Puccheyyāhaṁ, bhante, bhagavantaṁ kiñcideva desaṁ, sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.
“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, mendicant, take your own seat and ask what you wish.”
Atha kho so bhikkhu sake āsane nisīditvā bhagavantaṁ etadavoca:
That mendicant took his seat and said to the Buddha:
“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ—
“Sir, are these the five grasping aggregates:
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti?
form, feeling, perception, choices, and consciousness?”
“Ime kho, bhikkhu, pañcupādānakkhandhā, seyyathidaṁ—
“Yes, they are,” replied the Buddha.
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ pucchi:
Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question:
“ime pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?
“But sir, what is the root of these five grasping aggregates?”
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti.
“These five grasping aggregates are rooted in desire.”
“Taṁyeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā, udāhu aññatra pañcahupādānakkhandhehi upādānan”ti?
“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.
“Neither.
Yo kho, bhikkhu, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti.
Rather, the desire and greed for them is the grasping there.”
“Siyā pana, bhante, pañcasu upādānakkhandhesu chandarāgavemattatā”ti?
“But sir, can there be different kinds of desire and greed for the five grasping aggregates?”
“Siyā, bhikkhū”ti bhagavā avoca
“There can,” said the Buddha.
“idha, bhikkhu, ekaccassa evaṁ hoti:
“It’s when someone thinks:
‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti.
‘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.
That’s how there can be different kinds of desire and greed for the five grasping aggregates.”
“Kittāvatā pana, bhante, khandhānaṁ khandhādhivacanaṁ hotī”ti?
“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.
“Any kind of form at all—past, future, or present; internal or external; coarse or fine; 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.
Any kind of feeling at all …
Yā kāci saññā—atītānāgatapaccuppannā …pe… yā dūre santike vā—ayaṁ saññākkhandho.
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.
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.
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness.
Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanaṁ hotī”ti.
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 cause, sir, what is the reason why the aggregate of form is found?
Ko hetu ko paccayo vedanākkhandhassa paññāpanāya?
What is the cause, what is the reason why the aggregate of feeling …
Ko hetu ko paccayo saññākkhandhassa paññāpanāya?
perception …
Ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya?
choices …
Ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti?
consciousness is found?”
“Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya.
“The four primary elements are the reason why the aggregate of form is found.
Phasso hetu, phasso paccayo vedanākkhandhassa paññāpanāya.
Contact is the reason why the aggregates of feeling …
Phasso hetu, phasso paccayo saññākkhandhassa paññāpanāya.
perception …
Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya.
and choices are found.
Nāmarūpaṁ kho, bhikkhu, hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti.
Name and form are the reasons why the aggregate of consciousness is found.”
“Kathaṁ pana, bhante, sakkāyadiṭṭhi hotī”ti?
“But sir, how does substantialist view come about?”
“Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
“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;
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;
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;
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;
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.
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Evaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti.
That’s how substantialist view comes about.”
“Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti?
“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
“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;
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;
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;
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;
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.
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’s how substantialist view does not come about.”
“Ko nu kho, bhante, rūpe assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
“Sir, what’s the gratification, the drawback, and the escape when it comes to form,
Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
feeling,
Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
perception,
Ko saṅkhāresu assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
choices,
Ko viññāṇe assādo, ko ādīnavo, kiṁ nissaraṇan”ti?
and consciousness?”
“Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpe assādo.
“The pleasure and happiness that arise from form: this is its gratification.
Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpe ādīnavo.
That form is impermanent, suffering, and perishable: this is its drawback.
Yo rūpe chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpe nissaraṇaṁ.
Removing and giving up desire and greed for form: this is its escape.
Yaṁ kho, bhikkhu, vedanaṁ paṭicca …
The pleasure and happiness that arise from feeling …
saññaṁ paṭicca …
perception …
saṅkhāre paṭicca …
choices …
viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇe assādo.
consciousness: this is its gratification.
Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇe ādīnavo.
That consciousness is impermanent, suffering, and perishable: this is its drawback.
Yo viññāṇe chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇe nissaraṇan”ti.
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?
“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?”
“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.
“One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
One truly sees any kind of feeling …
yā kāci saññā …
perception …
ye keci saṅkhārā …
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.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, <em>all</em> 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’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.”
Atha kho aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:
Now at that time one of the mendicants had the thought,
“iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā;
“So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self.
anattakatāni kammāni kamattānaṁ phusissantī”ti?
Then what self will the deeds done by not-self affect?”
Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:
But the Buddha, knowing that mendicant’s train of thought, addressed the mendicants:
“ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthu sāsanaṁ atidhāvitabbaṁ maññeyya:
“It’s possible that some foolish person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think:
‘iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā;
‘So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self.
anattakatāni kammāni kamattānaṁ phusissantī’ti.
Then what self will the deeds done by not-self affect?’
Paṭivinītā kho me tumhe, bhikkhave, tatra tatra dhammesu.
Now, mendicants, you have been educated by me in questioning with regard to all these things in all such cases.
Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?
rūpaṁ niccaṁ vā aniccaṁ vā”ti?
Is form permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“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, I am this, this is my self’?”
“No hetaṁ, bhante”.
“No, sir.”
“Taṁ kiṁ maññatha, bhikkhave,
“What do you think, mendicants?
vedanā …
Is feeling …
saññā …
perception …
saṅkhārā …
choices …
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“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, I am this, this is my self’?”
“No hetaṁ, bhante”.
“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.
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
You should truly see any kind of feeling …
yā kāci saññā …
perception …
ye keci saṅkhārā …
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.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, <em>all</em> 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 this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.
nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
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.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants 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 sixty mendicants were freed from defilements by not grasping.
Mahāpuṇṇamasuttaṁ niṭṭhitaṁ navamaṁ.