Mahāpuṇṇamasutta

Majjhima Nikāya 109

The Longer Discourse on the Full-Moon Night · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā in Sāvatthīsāvatthiyaṁ was stayingviharati in the Eastern Monasterypubbārāme in the stilt longhouse of Migāra’s mothermigāramātupāsāde.

by thatTena indeedkho nowpana at the timesamayena the Blessed Onebhagavā on the sabbath daytadahuposathe on the fifteenthpannarase fullpuṇṇāya full-moonpuṇṇamāya at nightrattiyā surrounded by the Saṅgha of monksbhikkhusaṅghaparivuto in the openabbhokāse seatednisinno washoti.

thenAtha indeedkho a certainaññataro monkbhikkhu rose from his seatuṭṭhāyāsanā over one shoulderekaṁsaṁ robecīvaraṁ having arrangedkatvā toward whomyena the Buddhabhagavā cupped palmstenañjaliṁ having raisedpaṇāmetvā the Buddhabhagavantaṁ said thisetadavoca:
I would ask“Puccheyyāhaṁ, sirbhante, the Buddhabhagavantaṁ a certain pointkiñcideva pointdesaṁ, ifsace meme the Buddhabhagavā timeokāsaṁ takeskaroti of the questionpañhassa for answeringveyyākaraṇāyā”ti.
then“Tena indeedhi youtvaṁ, monkbhikkhu, ownsake seatāsane having sat downnisīditvā askpuccha whatever you wishyadākaṅkhasī”ti.
thenAtha indeedkho thatso monkbhikkhu ownsake seatāsane having sat downnisīditvā the Buddhabhagavantaṁ said thisetadavoca:

these“ime thennu indeedkho, sirbhante, five grasping aggregatespañcupādānakkhandhā, that is to sayseyyathidaṁ—
form grasping aggregaterūpupādānakkhandho, feeling grasping aggregatevedanupādānakkhandho, perception grasping aggregatesaññupādānakkhandho, choices grasping aggregatesaṅkhārupādānakkhandho, consciousness grasping aggregateviññāṇupādānakkhandho”ti?
these“Ime indeedkho, monkbhikkhu, five grasping aggregatespañcupādānakkhandhā, that is to sayseyyathidaṁ—
form grasping aggregaterūpupādānakkhandho, feeling grasping aggregatevedanupādānakkhandho, perception grasping aggregatesaññupādānakkhandho, choices grasping aggregatesaṅkhārupādānakkhandho, consciousness grasping aggregateviññāṇupādānakkhandho”ti.
good“Sādhu, sirbhante”ti indeedkho thatso monkbhikkhu of the Blessed Onebhagavato speechbhāsitaṁ having delighted inabhinanditvā having approvedanumoditvā the Blessed Onebhagavantaṁ furtheruttariṁ questionpañhaṁ askedpucchi:

these“ime butpana, venerable sirbhante, five grasping aggregatespañcupādānakkhandhā what is the root ofkiṁmūlakā”ti?
these“Ime indeedkho, monkbhikkhu, five grasping aggregatespañcupādānakkhandhā rooted in desirechandamūlakā”ti.

that same“Taṁyeva indeednu indeedkho, sirbhante, graspingupādānaṁ thosete five grasping aggregatespañcupādānakkhandhā, orudāhu apart fromaññatra from the five grasping aggregatespañcahupādānakkhandhehi graspingupādānan”ti?
not“Na indeedkho, monkbhikkhu, that sametaṁyeva graspingupādānaṁ thosete five grasping aggregatespañcupādānakkhandhā, nornāpi apart fromaññatra from the five grasping aggregatespañcahupādānakkhandhehi graspingupādānaṁ.
whichYo indeedkho, monkbhikkhu, in the fivepañcasu grasping aggregatesupādānakkhandhesu desire and greedchandarāgo thattaṁ theretattha graspingupādānan”ti.

“may be“Siyā thenpana, sirbhante, in the fivepañcasu grasping aggregatesupādānakkhandhesu disparity in desire and greed?”chandarāgavemattatā”ti?
“may be,“Siyā, monks,”bhikkhū”ti the Blessed Onebhagavā saidavoca
“here,“idha, monk,bhikkhu, of someoneekaccassa thusevaṁ it occurs:hoti:
‘may I be of such form‘evaṁrūpo may I besiyaṁ in the future,anāgatamaddhānaṁ, of such feelingevaṁvedano may I besiyaṁ in the future,anāgatamaddhānaṁ, of such perceptionevaṁsañño may I besiyaṁ in the future,anāgatamaddhānaṁ, of such choicesevaṁsaṅkhāro may I besiyaṁ in the future,anāgatamaddhānaṁ, and of such consciousnessevaṁviññāṇo may I besiyaṁ in the future.’anāgatamaddhānan’ti.
ThusEvaṁ indeed,kho, monk,bhikkhu, there can besiyā in the fivepañcasu grasping aggregatesupādānakkhandhesu disparity in desire and greed.”chandarāgavemattatā”ti.

to what extent“Kittāvatā thenpana, sirbhante, of the aggregateskhandhānaṁ the term 'aggregates'khandhādhivacanaṁ is ithotī”ti?
whatever“Yaṁ anykiñci, monkbhikkhu, form at all—past future or presentrūpaṁ—atītānāgatapaccuppannaṁ internalajjhattaṁ orvā externalbahiddhā orvā, solidoḷārikaṁ orvā subtlesukhumaṁ orvā, inferiorhīnaṁ orvā superiorpaṇītaṁ orvā, that which isyaṁ fardūre nearsantike or—thisvā—ayaṁ the aggregate of formrūpakkhandho.
whateverYā anykāci feeling at all—past future or presentvedanā—atītānāgatapaccuppannā internalajjhattaṁ orvā externalbahiddhā orvā, solidoḷārikā orvā subtlesukhumā orvā, inferiorhīnā orvā superiorpaṇītā orvā, that which isyā fardūre nearsantike or—thisvā—ayaṁ the aggregate of feelingvedanākkhandho.
whateverYā anykāci perception at all—past future or presentsaññā—atītānāgatapaccuppannā … pe ……pe… that which isyā fardūre nearsantike or—thisvā—ayaṁ the aggregate of perceptionsaññākkhandho.
whateverYe anykeci choices at all—past future or presentsaṅkhārā—atītānāgatapaccuppannā internalajjhattaṁ orvā externalbahiddhā orvā, solidoḷārikā orvā subtlesukhumā orvā, inferiorhīnā orvā superiorpaṇītā orvā, those that areye fardūre nearsantike or—thisvā—ayaṁ the aggregate of choicessaṅkhārakkhandho.
whateverYaṁ anykiñci consciousness at all—past future or presentviññāṇaṁ—atītānāgatapaccuppannaṁ internalajjhattaṁ orvā externalbahiddhā orvā, solidoḷārikaṁ orvā subtlesukhumaṁ orvā, inferiorhīnaṁ orvā superiorpaṇītaṁ orvā, that which isyaṁ fardūre nearsantike or—thisvā—ayaṁ the aggregate of consciousnessviññāṇakkhandho.

to this extentEttāvatā indeedkho, monkbhikkhu, of the aggregateskhandhānaṁ the term ‘aggregates’khandhādhivacanaṁ it ishotī”ti.

how?“Kathaṁ butpana, sirbhante, substantialist viewsakkāyadiṭṭhi comes about?hotī”ti?
here“Idha, monkbhikkhu, unlearnedassutavā ordinary personputhujjano of the noble onesariyānaṁ has not seenadassāvī in the teaching of the noble onesariyadhammassa unskilledakovido in the teaching of the noble onesariyadhamme untrainedavinīto of true personssappurisānaṁ has not seenadassāvī in the teaching of true personssappurisadhammassa unskilledakovido in the teaching of true personssappurisadhamme untrainedavinīto
formrūpaṁ as selfattato regardssamanupassati as having formrūpavantaṁ orvā selfattānaṁ in selfattani orvā formrūpaṁ in formrūpasmiṁ orvā self;attānaṁ;
feelingvedanaṁ as selfattato regardssamanupassati as having feelingvedanāvantaṁ orvā selfattānaṁ in selfattani orvā feelingvedanaṁ in feelingvedanāya orvā self;attānaṁ;
perceptionsaññaṁ as selfattato regardssamanupassati as having perceptionsaññāvantaṁ orvā selfattānaṁ in selfattani orvā perceptionsaññaṁ in perceptionsaññāya orvā self;attānaṁ;
choicessaṅkhāre as selfattato regardssamanupassati as having choicessaṅkhāravantaṁ orvā selfattānaṁ in selfattani orvā choicessaṅkhāre in choicessaṅkhāresu orvā self;attānaṁ;
consciousnessviññāṇaṁ as selfattato regardssamanupassati as having consciousnessviññāṇavantaṁ orvā selfattānaṁ in selfattani orvā consciousnessviññāṇaṁ in consciousnessviññāṇasmiṁ orvā self.attānaṁ.
thusEvaṁ indeedkho, monkbhikkhu, substantialist viewsakkāyadiṭṭhi comes about.”hotī”ti.

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