Mahāpuṇṇamasutta

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Majjhima Nikāya 109

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

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Evaṁ me sutaṁ—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.

Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse 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 cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:
“Puccheyyāhaṁ, bhante, bhagavantaṁ kiñcideva desaṁ, sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.
“Tena hi tvaṁ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti.
Atha kho so bhikkhu sake āsane nisīditvā bhagavantaṁ etadavoca:

Then one of the monks rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said, “Sir, I’d like to ask the Buddha about a certain point, if you’d take the time to answer.” “Well then, monk, take your own seat and ask what you wish.” That monk took his seat and said to the Buddha:

“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ—
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti?
“Ime kho, bhikkhu, pañcupādānakkhandhā, seyyathidaṁ—
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ pucchi:

“Sir, are these the five grasping aggregates: form, feeling, perception, choices, and consciousness?” “Yes, they are,” replied the Buddha. Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:

“ime pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti.

“But sir, what is the root of these five grasping aggregates?” “These five grasping aggregates are rooted in desire.”

“Taṁyeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā, udāhu aññatra pañcahupādānakkhandhehi upādānan”ti?
“Na kho, bhikkhu, taṁyeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ.
Yo kho, bhikkhu, pañcasu upādānakkhandhesu chandarāgo taṁ tattha 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?” “Neither. The desire and greed for the five grasping aggregates is the grasping there.”

“Siyā pana, bhante, pañcasu upādānakkhandhesu chandarāgavemattatā”ti?
“Siyā, bhikkhū”ti bhagavā avoca
“idha, bhikkhu, ekaccassa evaṁ hoti:
‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti.
Evaṁ kho, bhikkhu, siyā pañcasu upādānakkhandhesu chandarāgavemattatā”ti.

“But sir, can there be disparity in desire and greed for the five grasping aggregates?” “There can,” said the Buddha. “It’s when someone thinks: ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’ That’s how there can be disparity in desire and greed for the five grasping aggregates.”

“Kittāvatā pana, bhante, khandhānaṁ khandhādhivacanaṁ hotī”ti?
“Yaṁ kiñci, bhikkhu, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ rūpakkhandho.
Yā kāci vedanā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, yā dūre santike vā—ayaṁ vedanākkhandho.
Yā kāci saññā—atītānāgatapaccuppannā …pe… yā dūre santike vā—ayaṁ saññākkhandho.
Ye keci saṅkhārā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre santike vā—ayaṁ saṅkhārakkhandho.
Yaṁ kiñci viññāṇaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ viññāṇakkhandho.

“Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?” “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. Any kind of feeling at all … Any kind of perception at all … Any kind of choices at all … 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 khandhādhivacanaṁ hotī”ti.

That’s the scope of the term ‘aggregates’ as applied to the aggregates.”

“What is the cause, sir, what is the reason why the aggregate of form is found? What is the cause, what is the reason why the aggregate of feeling … perception … choices … consciousness is found?” “The four principal states are the reason why the aggregate of form is found. Contact is the reason why the aggregates of feeling, perception, and choices are found. Name and form are the reasons why the aggregate of consciousness is found.”

“Kathaṁ pana, bhante, sakkāyadiṭṭhi hotī”ti?
“Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ;
vedanaṁ attato samanupassati vedanāvantaṁ vā attānaṁ attani vā vedanaṁ vedanāya vā attānaṁ;
saññaṁ attato samanupassati saññāvantaṁ vā attānaṁ attani vā saññaṁ saññāya vā attānaṁ;
saṅkhāre attato samanupassati saṅkhāravantaṁ vā attānaṁ attani vā saṅkhāre saṅkhāresu vā attānaṁ;
viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ.
Evaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti.

“But sir, how does substantialist view come about?” “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. They regard form as self, self as having form, form in self, or self in form. They regard feeling as self, self as having feeling, feeling in self, or self in feeling. They regard perception as self, self as having perception, perception in self, or self in perception. They regard choices as self, self as having choices, choices in self, or self in choices. They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view comes about.”

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