sutta » sn » sn22 » Saṁyutta Nikāya 22.82

Puṇṇamasutta

A Full Moon Night

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṁ.
At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery, together with a large Saṅgha of mendicants.

Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto ajjhokāse 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 uttarāsaṅgaṁ karitvā 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?
“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, mendicant, take your own seat and ask what you wish.”

“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā sake āsane nisīditvā bhagavantaṁ etadavoca:
“Yes, sir,” replied that mendicant. He took his seat and said to the Buddha:

“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ—
“Sir, are these the five grasping aggregates, that is:

rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.
form, feeling, perception, choices, and consciousness?”

“Ime kho, bhikkhu, pañcupādānakkhandhā;
“Yes, they are,” replied the Buddha.

Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho”ti.

“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi:
Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question:

“Ime kho pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?
“But sir, what is the root of these five grasping aggregates?”

“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti …pe…
“These five grasping aggregates are rooted in desire.” …

taññeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi 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, taññeva upādānaṁ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṁ, api ca yo tattha chandarāgo taṁ tattha upādānan”ti.
“Neither. Rather, the desire and greed for them is the grasping there.”

“Sādhu, bhante”ti kho so bhikkhu …pe… uttariṁ pañhaṁ apucchi:
Saying “Good, sir”, that mendicant asked another question:

“Siyā pana, bhante, pañcupādānakkhandhesu 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, or such consciousness!’

Evaṁ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā”ti?
That’s how there can be different kinds of desire and greed for the five grasping aggregates.”

“Sādhu, bhante”ti kho so bhikkhu …pe… uttariṁ pañhaṁ apucchi:
Saying “Good, sir”, that mendicant asked another question:

“Kittāvatā nu kho, bhante, khandhānaṁ khandhādhivacanan”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 vuccati rūpakkhandho.
“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 …
Any kind of feeling at all …

yā kāci saññā …
Any kind of perception at all …

ye keci saṅkhārā …
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 vuccati viññāṇakkhandho.
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 khandhādhivacanan”ti.
That’s the scope of the term ‘aggregates’ as applied to the aggregates.”

“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
Saying “Good, sir”, that mendicant asked another question:

“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 principal states 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 hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti.
Name and form are the reasons why the aggregate of consciousness is found.”

“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
Saying “Good, sir”, that mendicant asked another question:

“Kathaṁ nu kho, bhante, sakkāyadiṭṭhi hotī”ti?
“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 …
They regard feeling …

saññaṁ …
perception …

saṅkhāre …
choices …

viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.
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.”

“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
Saying “Good, sir”, that mendicant … asked another question:

“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 …
They don’t regard feeling …

na saññaṁ …
perception …

na saṅkhāre …
choices …

na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.
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.”

“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
Saying “Good, sir”, that mendicant … asked another question:

“Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ;
“Sir, what’s the gratification, the drawback, and the escape when it comes to form,

ko vedanāya …
feeling,

ko saññāya …
perception,

ko saṅkhārānaṁ …
choices,

ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan”ti?
and consciousness?”

“Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ rūpassa assādo.
“The pleasure and happiness that arise from form: this is its gratification.

Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ rūpassa ādīnavo.
That form is impermanent, suffering, and perishable: this is its drawback.

Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpassa nissaraṇaṁ.
Removing and giving up desire and greed for form: this is its escape.

Yaṁ vedanaṁ paṭicca …
The pleasure and happiness that arise from feeling …

yaṁ saññaṁ paṭicca …
perception …

ye saṅkhāre paṭicca …
choices …

yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ viññāṇassa assādo.
consciousness: this is its gratification.

Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ viññāṇassa ādīnavo.
That consciousness is impermanent, suffering, and perishable: this is its drawback.

Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ viññāṇassa nissaraṇan”ti.
Removing and giving up desire and greed for consciousness: this is its escape.”

“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi:
Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question:

“Kathaṁ nu kho, 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 I-making, mine-making, 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; solid or subtle; 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 …
They 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 passati.
consciousness at all—past, future, or present; internal or external; solid or subtle; 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 I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli.”

Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:
Now at that time one of the mendicants had the thought:

“iti kira bho rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā;
“So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self.

anattakatāni kammāni kathamattānaṁ phusissantī”ti.
Then what self will the deeds done by not-self affect?”

Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi:
Then the Buddha, knowing that monk’s train of thought, addressed the mendicants:

“Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṁ atidhāvitabbaṁ maññeyya.
“It’s possible that some futile 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 … saññā … saṅkhārā … viññāṇaṁ anattā.
‘So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self.

Anattakatāni kammāni kathamattānaṁ phusissantī’ti?
Then what self will the deeds done by not-self affect?’

Paṭipucchāvinītā kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu.
Now, mendicants, you have been educated by me in questioning with regards 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.”

“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 …pe…
“So you should truly see …

evaṁ passaṁ …pe…
Seeing this …

nāparaṁ itthattāyāti pajānātī”ti.
They understand: ‘… there is nothing further for this place.’”

“Dve khandhā taññeva siyaṁ,
“Two on the aggregates; exactly the same; <j>and can there be;

adhivacanañca hetunā;
on the term; and on the cause;

Sakkāyena duve vuttā,
two questions on substantial reality;

assādaviññāṇakena ca;
gratification; and that with consciousness:

Ete dasavidhā vuttā,
these are the ten questions

hoti bhikkhu pucchāyā”ti.
the mendicant came to ask.”

Dasamaṁ.

Khajjanīyavaggo tatiyo.

Tassuddānaṁ

Assādo dve samudayā,

arahantehi apare dve;

Sīho khajjanī piṇḍolyaṁ,

pālileyyena puṇṇamāti.