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 monk·Saṅgha·surroundedbhikkhusaṅghaparivuto 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
toward·rejoiceabhinanditvā
along·rejoiceanumoditvā
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:
such·form‘evaṁrūpo
may I besiyaṁ
future·timeanāgatamaddhānaṁ,
such·feelingevaṁvedano
may I besiyaṁ
future·timeanāgatamaddhānaṁ,
such·perceptionevaṁsañño
may I besiyaṁ
future·timeanāgatamaddhānaṁ,
such·choicesevaṁsaṅkhāro
may I besiyaṁ
future·timeanāgatamaddhānaṁ,
such·consciousnessevaṁviññāṇo
may I besiyaṁ
future·timeanāgatamaddhānan’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
what·everkāci
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
what·everkāci
perception at all—past future or presentsaññā—atītānāgatapaccuppannā
… pe ……pe…
that which isyā
fardūre
nearsantike
or—thisvā—ayaṁ
the aggregate of perceptionsaññākkhandho.
whateverYe
what·everkeci
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
what·everkiñci
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 aggregate + termkhandhādhivacanaṁ it ishotī”ti.
what“Ko
nownu
indeedkho,
sirbhante,
causehetu
whatko
reasonpaccayo
form·aggregaterūpakkhandhassa
for being foundpaññāpanāya?
whatKo
causehetu
whatko
reasonpaccayo
feeling·aggregatevedanākkhandhassa
for being foundpaññāpanāya?
whatKo
causehetu
whatko
reasonpaccayo
perception·aggregatesaññākkhandhassa
for being foundpaññāpanāya?
whatKo
causehetu
whatko
reasonpaccayo
choices·aggregatesaṅkhārakkhandhassa
for being foundpaññāpanāya?
whatKo
causehetu
whatko
reasonpaccayo
consciousness·aggregateviññāṇakkhandhassa
for being found?'paññāpanāyā”ti?
four“Cattāro
indeedkho,
monkbhikkhu,
great·elementsmahābhūtā
the causehetu,
fourcattāro
great·elementsmahābhūtā
the reasonpaccayo
form·aggregaterūpakkhandhassa
for being found.paññāpanāya.
contactPhasso
is the cause,hetu,
contactphasso
is the reasonpaccayo
feeling·aggregatevedanākkhandhassa
for being found.paññāpanāya.
contactPhasso
is the cause,hetu,
contactphasso
is the reasonpaccayo
perception·aggregatesaññākkhandhassa
for being found.paññāpanāya.
contactPhasso
is the cause,hetu,
contactphasso
is the reasonpaccayo
choices·aggregatesaṅkhārakkhandhassa
for being found.paññāpanāya.
name and formNāmarūpaṁ
indeed,kho,
monk,bhikkhu,
the cause,hetu,
name·formnāmarūpaṁ
the reasonpaccayo
consciousness·aggregateviññāṇakkhandhassa
for being found.'paññāpanāyā”ti.
how?“Kathaṁ
butpana,
sirbhante,
identity·viewsakkāyadiṭṭhi
comes about?hotī”ti?
here“Idha,
monkbhikkhu,
not·learnedassutavā
ordinary personputhujjano
of the noble onesariyānaṁ
not·seeingadassāvī
noble·teachingariyadhammassa
not·skilledakovido
noble·teachingariyadhamme
not·trainedavinīto
of true personssappurisānaṁ
not·seeingadassāvī
true person·teachingsappurisadhammassa
not·skilledakovido
true person·teachingsappurisadhamme
not·trainedavinīto
formrūpaṁ
as selfattato
together·after·seesamanupassati
as having formrūpavantaṁ
orvā
selfattānaṁ
in selfattani
orvā
formrūpaṁ
in formrūpasmiṁ
orvā
self;attānaṁ;
feelingvedanaṁ
as selfattato
together·after·seesamanupassati
as having feelingvedanāvantaṁ
orvā
selfattānaṁ
in selfattani
orvā
feelingvedanaṁ
in feelingvedanāya
orvā
self;attānaṁ;
perceptionsaññaṁ
as selfattato
together·after·seesamanupassati
as having perceptionsaññāvantaṁ
orvā
selfattānaṁ
in selfattani
orvā
perceptionsaññaṁ
in perceptionsaññāya
orvā
self;attānaṁ;
choicessaṅkhāre
as selfattato
together·after·seesamanupassati
as having choicessaṅkhāravantaṁ
orvā
selfattānaṁ
in selfattani
orvā
choicessaṅkhāre
in choicessaṅkhāresu
orvā
self;attānaṁ;
consciousnessviññāṇaṁ
as selfattato
together·after·seesamanupassati
as having consciousnessviññāṇavantaṁ
orvā
selfattānaṁ
in selfattani
orvā
consciousnessviññāṇaṁ
in consciousnessviññāṇasmiṁ
orvā
self.attānaṁ.
thusEvaṁ
indeedkho,
monkbhikkhu,
identity·viewsakkāyadiṭṭhi
comes about.”hotī”ti.
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