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Majjhima Nikāya 109

Mahāpuṇṇamasutta

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;

“But sir, how does substantialist view not come about?” “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. They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling. They don’t regard perception as self, self as having perception, perception in self, or self in perception. They don’t regard choices as self, self as having choices, choices in self, or self in choices.

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.

They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view does not come about.”

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.

“Sir, what’s the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness?” “The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for form: this is its escape. The pleasure and happiness that arise from feeling … perception … choices … consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape.”

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.

“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 externally for all signs?” “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: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ One truly sees any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

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.

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 externally for all signs.”

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.

Now at that time one of the monks had the thought, “So it seems, worthy sir, that form, feeling, perception, choices, and consciousness are not-self. Then how will the deeds done by not-self affect the self?” But the Buddha, knowing that monk’s train of thought, addressed the monks: “It’s possible that some futile person here—unknowing and ignorant, his mind dominated by craving—thinks he can overstep the Teacher’s instructions. He thinks: ‘So it seems, worthy sir, that form, feeling, perception, choices, and consciousness are not-self. Then how will the deeds done by not-self affect the self?’ Now, monks, you have been educated by me in questioning with regard to all these things in all such cases.

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”.

What do you think, monks? Is form permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” “No, sir.”

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.

“What do you think, monks? Is feeling … perception … choices … consciousness permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” “No, sir.” “So you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’

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;

You should truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.

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.

Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’” That is what the Buddha said. Satisfied, the monks approved what the Buddha said. And while this discourse was being spoken, the minds of sixty monks were freed from defilements by not grasping.

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