The Longer Discourse on the Full-Moon Night · Translation: Bhikkhu Sujato, SuttaCentral
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how“Kathaṁ
thenpana,
sirbhante,
substantiality·viewsakkāyadiṭṭhi
notna
comes abouthotī”ti?
here“Idha,
monkbhikkhu,
learnedsutavā
noble·discipleariyasāvako
of the noble onesariyānaṁ
having seendassāvī
noble·teachingariyadhammassa
skilledkovido
noble·teachingariyadhamme
well·trainedsuvinīto
of the true personssappurisānaṁ
having seendassāvī
true person·teachingsappurisadhammassa
skilledkovido
true person·teachingsappurisadhamme
well·trainedsuvinīto
notna
formrūpaṁ
as selfattato
together·seessamanupassati
notna
as having formrūpavantaṁ
orvā
selfattānaṁ
notna
in selfattani
orvā
formrūpaṁ
notna
in formrūpasmiṁ
orvā
selfattānaṁ;
notna
feelingvedanaṁ
as selfattato
together·seessamanupassati
notna
as having feelingvedanāvantaṁ
orvā
selfattānaṁ
notna
in selfattani
orvā
feelingvedanaṁ
notna
in feelingvedanāya
orvā
selfattānaṁ;
notna
perceptionsaññaṁ
as selfattato
together·seessamanupassati
notna
as having perceptionsaññāvantaṁ
orvā
selfattānaṁ
notna
in selfattani
orvā
perceptionsaññaṁ
notna
in perceptionsaññāya
orvā
selfattānaṁ;
notna
choicessaṅkhāre
as selfattato
together·seessamanupassati
notna
as having choicessaṅkhāravantaṁ
orvā
selfattānaṁ
notna
in selfattani
orvā
choicessaṅkhāre
notna
in choicessaṅkhāresu
orvā
selfattānaṁ;
notna
separately·knowviññāṇaṁ
as selfattato
together·along·seesamanupassati
notna
separately·know·consciousnessviññāṇavantaṁ
orvā
selfattānaṁ
notna
in selfattani
orvā
separately·knowviññāṇaṁ
notna
separately·know·consciousnessviññāṇasmiṁ
orvā
self.attānaṁ.
thusEvaṁ
indeed,kho,
monk,bhikkhu,
existing body·viewsakkāyadiṭṭhi
notna
comes about."hotī”ti.
what“Ko
indeednu
indeedkho,
sirbhante,
in formrūpe
gratificationassādo,
whatko
drawbackādīnavo,
whatkiṁ
escapenissaraṇaṁ?
whatKo
in feelingvedanāya
gratificationassādo,
whatko
drawbackādīnavo,
whatkiṁ
escapenissaraṇaṁ?
whatKo
in perceptionsaññāya
gratificationassādo,
whatko
drawbackādīnavo,
whatkiṁ
escapenissaraṇaṁ?
whatKo
in choicessaṅkhāresu
gratificationassādo,
whatko
drawbackādīnavo,
whatkiṁ
escapenissaraṇaṁ?
whatKo
in consciousnessviññāṇe
gratificationassādo,
whatko
drawbackādīnavo,
whatkiṁ
escapenissaraṇan”ti?
that which“Yaṁ
indeedkho,
monkbhikkhu,
formrūpaṁ
dependent onpaṭicca
arisesuppajjati
pleasuresukhaṁ
happinesssomanassaṁ,
thisayaṁ
in formrūpe
gratificationassādo.
that whichYaṁ
formrūpaṁ
impermanentaniccaṁ
sufferingdukkhaṁ
perishablevipariṇāmadhammaṁ,
thisayaṁ
in formrūpe
drawbackādīnavo.
whichYo
in formrūpe
desire·greed·removalchandarāgavinayo
giving up desire and greedchandarāgappahānaṁ,
thisidaṁ
in formrūpe
escapenissaraṇaṁ.
that whichYaṁ
indeedkho,
monkbhikkhu,
feelingvedanaṁ
dependent onpaṭicca
……
perceptionsaññaṁ
dependent onpaṭicca
……
choicessaṅkhāre
dependent onpaṭicca
……
consciousnessviññāṇaṁ
dependent onpaṭicca
arisesuppajjati
pleasuresukhaṁ
happinesssomanassaṁ,
thisayaṁ
in consciousnessviññāṇe
gratificationassādo.
that whichYaṁ
consciousnessviññāṇaṁ
impermanentaniccaṁ
sufferingdukkhaṁ
perishablevipariṇāmadhammaṁ,
thisayaṁ
in consciousnessviññāṇe
drawbackādīnavo.
whichYo
in consciousnessviññāṇe
desire·greed·removalchandarāgavinayo
giving up desire and greedchandarāgappahānaṁ,
thisidaṁ
in consciousnessviññāṇe
escapenissaraṇan”ti.
how?“Kathaṁ
thenpana,
sirbhante,
for one knowingjānato
how?kathaṁ
for one seeingpassato
and in thisimasmiñca
with·consciousnesssaviññāṇake
in the bodykāye
externallybahiddhā
andca
all·signsabbanimittesu
I-making·mine-making·underlying tendency to conceitahaṅkāramamaṅkāramānānusayā
notna
they arehontī”ti?
whatever“Yaṁ
anykiñci,
monkbhikkhu,
form—past, future, or presentrūpaṁ—atītānāgatapaccuppannaṁ
internalajjhattaṁ
orvā
externalbahiddhā
orvā
solidoḷārikaṁ
orvā
subtlesukhumaṁ
orvā
inferiorhīnaṁ
orvā
superiorpaṇītaṁ
orvā
which isyaṁ
fardūre
nearsantike
or—allvā—sabbaṁ
formrūpaṁ
'this is not‘netaṁ
minemama,
I am not thisnesohamasmi,
notna
this ismeso
my self'—thus thisattā’ti—evametaṁ
as it really isyathābhūtaṁ
with right understandingsammappaññāya
one seespassati.
whateverYā
anykāci
feelingvedanā
……
whateveryā
anykāci
perceptionsaññā
……
whateverye
anykeci
choicessaṅkhārā
……
whateveryaṁ
anykiñci
consciousness—past, future, or presentviññāṇaṁ—atītānāgatapaccuppannaṁ
internalajjhattaṁ
orvā
externalbahiddhā
orvā
solidoḷārikaṁ
orvā
subtlesukhumaṁ
orvā
inferiorhīnaṁ
orvā
superiorpaṇītaṁ
orvā
which isyaṁ
fardūre
nearsantike
or—allvā—sabbaṁ
consciousnessviññāṇaṁ
'this is not‘netaṁ
minemama,
I am not thisnesohamasmi,
notna
this ismeso
my self'—thus thisattā’ti—evametaṁ
as it really isyathābhūtaṁ
with right understandingsammappaññāya
one seespassati.
thusEvaṁ indeedkho, monkbhikkhu, one knowingjānato thusevaṁ one seeingpassato and in thisimasmiñca conscioussaviññāṇake bodykāye externallybahiddhā andca all·signsabbanimittesu I-making, mine-making, and the underlying tendency to conceitahaṅkāramamaṅkāramānānusayā notna there arehontī”ti.
thenAtha
indeedkho
of a certainaññatarassa
monkbhikkhuno
thusevaṁ
of mindcetaso
thoughtparivitakko
up·goudapādi:
quotation marker“iti
it seemskira,
worthy sirbho,
formrūpaṁ
not-selfanattā,
feelingvedanā
not-selfanattā,
perceptionsaññā
not-selfanattā,
choicessaṅkhārā
not-selfanattā,
apart·knowingviññāṇaṁ
not-selfanattā;
done by not-selfanattakatāni
deedskammāni
self·selfkamattānaṁ
will they affectphusissantī”ti?
thenAtha
indeedkho
the Blessed Onebhagavā
of thattassa
monkbhikkhuno
with his mindcetasā
mind·around·apart·think + knowingcetoparivitakkamaññāya
the monksbhikkhū
addressedāmantesi:
it is possible“ṭhānaṁ
indeedkho
that thispanetaṁ,
monksbhikkhave,
it is foundvijjati
thatyaṁ
here someidhekacco
futile·personmoghapuriso
not·knowingavidvā
not·knowing·goneavijjāgato
dominated by cravingtaṇhādhipateyyena
with his mindcetasā
of the Teachersatthu
instructionssāsanaṁ
over·to be runatidhāvitabbaṁ
he may thinkmaññeyya:
quotation marker‘iti
it seemskira,
worthy sirbho,
formrūpaṁ
not-selfanattā,
feelingvedanā
not-selfanattā,
perceptionsaññā
not-selfanattā,
choicessaṅkhārā
not-selfanattā,
apart·knowingviññāṇaṁ
not-selfanattā;
done by not-selfanattakatāni
deedskammāni
self·selfkamattānaṁ
will they affectphusissantī’ti.
educatedPaṭivinītā
indeedkho
by meme
youtumhe,
monksbhikkhave,
in all such casestatra
in all such casestatra
with regard to thingsdhammesu.
thatTaṁ
whatkiṁ
do you thinkmaññatha,
monksbhikkhave,
formrūpaṁ
permanentniccaṁ
orvā
impermanentaniccaṁ
or?vā”ti?
impermanent“Aniccaṁ,
sirbhante”.
what“Yaṁ
but impermanentpanāniccaṁ
sufferingdukkhaṁ
orvā
thattaṁ
happinesssukhaṁ
or?vā”ti?
suffering“Dukkhaṁ,
sirbhante”.
what“Yaṁ
but impermanentpanāniccaṁ
sufferingdukkhaṁ
perishablevipariṇāmadhammaṁ,
fitkallaṁ
is itnu
thattaṁ
to regardsamanupassituṁ:
this‘etaṁ
minemama,
I am thisesohamasmi,
thiseso
myme
self?attā’”ti?
no“No
indeed thishetaṁ,
sirbhante”.
that“Taṁ
what?kiṁ
you thinkmaññatha,
monksbhikkhave,
feelingvedanā
……
perceptionsaññā
……
with·makesaṅkhārā
……
apart·knowviññāṇaṁ
permanentniccaṁ
orvā
not·lastaniccaṁ
or?vā”ti?
impermanent“Aniccaṁ,
sirbhante”.
that which“Yaṁ
but impermanentpanāniccaṁ
sufferingdukkhaṁ
orvā
thattaṁ
happinesssukhaṁ
or?vā”ti?
suffering“Dukkhaṁ,
sirbhante”.
that which“Yaṁ
but impermanentpanāniccaṁ
sufferingdukkhaṁ
perishablevipariṇāmadhammaṁ,
fitkallaṁ
nownu
thattaṁ
to regardsamanupassituṁ:
this‘etaṁ
minemama,
I am thisesohamasmi,
thiseso
myme
self'?attā’”ti?
no“No
indeed thishetaṁ,
sirbhante”.
therefore“Tasmātiha,
monksbhikkhave,
whateveryaṁ
what·everkiñci
formrūpaṁ
past future presentatītānāgatapaccuppannaṁ
internalajjhattaṁ
orvā
externalbahiddhā
orvā
solidoḷārikaṁ
orvā
subtlesukhumaṁ
orvā
inferiorhīnaṁ
orvā
superiorpaṇītaṁ
orvā
whicheveryaṁ
fardūre
nearsantike
orvā
allsabbaṁ
form:rūpaṁ:
this is not‘netaṁ
minemama,
I am not thisnesohamasmi,
notna
my + thismeso
self'attā’ti
thus·thisevametaṁ
as·becameyathābhūtaṁ
with right understandingsammappaññāya
should be seendaṭṭhabbaṁ.
whicheverYā
anykāci
feelingvedanā
……
whicheveryā
anykāci
perceptionsaññā
……
whicheverye
anykeci
choicessaṅkhārā
……
whicheveryaṁ
anykiñci
consciousnessviññāṇaṁ
past·future·presentatītānāgatapaccuppannaṁ
internalajjhattaṁ
orvā
externalbahiddhā
orvā
solidoḷārikaṁ
orvā
subtlesukhumaṁ
orvā
inferiorhīnaṁ
orvā
superiorpaṇītaṁ
orvā
whicheveryaṁ
fardūre
or nearsantike
orvā
allsabbaṁ
consciousness:viññāṇaṁ:
'this is not‘netaṁ
mine,mama,
not·this·I·amnesohamasmi,
notna
my·thismeso
self'attā’ti
thus·thisevametaṁ
as·trueyathābhūtaṁ
right·understandingsammappaññāya
should be seen.daṭṭhabbaṁ.
ThusEvaṁ
seeing,passaṁ,
monks,bhikkhave,
a learnedsutavā
noble·discipleariyasāvako
form·toorūpasmimpi
grows disillusioned,nibbindati,
feeling·toovedanāyapi
grows disillusioned,nibbindati,
perception·toosaññāyapi
grows disillusioned,nibbindati,
choices·toosaṅkhāresupi
grows disillusioned,nibbindati,
consciousness·tooviññāṇasmimpi
grows disillusioned;nibbindati;
being disillusionednibbindaṁ
becomes dispassionatevirajjati,
from fading awayvirāgā
is freedvimuccati.
in the freedVimuttasmiṁ
freed + quotationvimuttamiti
knowledgeñāṇaṁ
there ishoti.
'ended‘Khīṇā
rebirthjāti,
has been livedvusitaṁ
brahma·journeybrahmacariyaṁ,
has been donekataṁ
what had to be donekaraṇīyaṁ,
there is nothing furthernāparaṁ
for this place'itthattāyā’ti
they understandpajānātī”ti.
this he saidIdamavoca
the Buddhabhagavā.
satisfiedAttamanā
thosete
monksbhikkhū
the Buddha'sbhagavato
speechbhāsitaṁ
they approvedabhinandunti.
and in thisImasmiñca
indeedpana
discourseveyyākaraṇasmiṁ
being spokenbhaññamāne
sixtysaṭṭhimattānaṁ
of monksbhikkhūnaṁ
by not graspinganupādāya
from defilementsāsavehi
mindscittāni
were freedvimucciṁsūti.
The Longer Discourse on the Full-Moon NightMahāpuṇṇamasuttaṁ
is finishedniṭṭhitaṁ
the ninthnavamaṁ.
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