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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, substantialist viewsakkāyadiṭṭhi notna comes abouthotī”ti?
here“Idha, monkbhikkhu, learnedsutavā noble discipleariyasāvako of the noble onesariyānaṁ having seendassāvī in the teaching of the noble onesariyadhammassa skilledkovido in the noble teachingariyadhamme trainedsuvinīto of the true personssappurisānaṁ having seendassāvī in the teaching of the true personssappurisadhammassa skilledkovido in the true persons' teachingsappurisadhamme trainedsuvinīto
notna formrūpaṁ as selfattato regardssamanupassati notna as having formrūpavantaṁ orvā selfattānaṁ notna in selfattani orvā formrūpaṁ notna in formrūpasmiṁ orvā selfattānaṁ;
notna feelingvedanaṁ as selfattato regardssamanupassati notna as having feelingvedanāvantaṁ orvā selfattānaṁ notna in selfattani orvā feelingvedanaṁ notna in feelingvedanāya orvā selfattānaṁ;
notna perceptionsaññaṁ as selfattato regardssamanupassati notna as having perceptionsaññāvantaṁ orvā selfattānaṁ notna in selfattani orvā perceptionsaññaṁ notna in perceptionsaññāya orvā selfattānaṁ;
notna choicessaṅkhāre as selfattato regardssamanupassati notna as having choicessaṅkhāravantaṁ orvā selfattānaṁ notna in selfattani orvā choicessaṅkhāre notna in choicessaṅkhāresu orvā selfattānaṁ;

notna consciousnessviññāṇaṁ as selfattato regardssamanupassati notna having consciousnessviññāṇavantaṁ orvā selfattānaṁ notna in selfattani orvā consciousnessviññāṇaṁ notna in consciousnessviññāṇasmiṁ orvā self.attānaṁ.
thusEvaṁ indeed,kho, monk,bhikkhu, substantialist 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 removal of desire and greedchandarāgavinayo 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 removal of desire and greedchandarāgavinayo 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 in all signssabbanimittesu I-making, mine-making, and the 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 in all signssabbanimittesu I-making, mine-making, and the underlying tendency to conceitahaṅkāramamaṅkāramānānusayā notna there arehontī”ti.

thenAtha indeedkho of a certainaññatarassa monkbhikkhuno thusevaṁ of mindcetaso thoughtparivitakko aroseudapādi:
quotation marker“iti it seemskira, worthy sirbho, formrūpaṁ not-selfanattā, feelingvedanā not-selfanattā, perceptionsaññā not-selfanattā, choicessaṅkhārā not-selfanattā, consciousnessviññāṇaṁ not-selfanattā;
done by not-selfanattakatāni deedskammāni the selfkamattānaṁ will they affectphusissantī”ti?
thenAtha indeedkho the Blessed Onebhagavā of thattassa monkbhikkhuno with his mindcetasā knowing the train of thoughtcetoparivitakkamaññāya the monksbhikkhū addressedāmantesi:
it is possible“ṭhānaṁ indeedkho that thispanetaṁ, monksbhikkhave, it is foundvijjati thatyaṁ here someidhekacco futile personmoghapuriso unknowingavidvā ignorantavijjāgato dominated by cravingtaṇhādhipateyyena with his mindcetasā of the Teachersatthu instructionssāsanaṁ can overstepatidhāvitabbaṁ he may thinkmaññeyya:
quotation marker‘iti it seemskira, worthy sirbho, formrūpaṁ not-selfanattā, feelingvedanā not-selfanattā, perceptionsaññā not-selfanattā, choicessaṅkhārā not-selfanattā, consciousnessviññāṇaṁ not-selfanattā;
done by not-selfanattakatāni deedskammāni the 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 ……
choicessaṅkhārā ……
consciousnessviññāṇaṁ permanentniccaṁ orvā impermanentaniccaṁ 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 anykiñci 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 thismeso self'attā’ti thus thisevametaṁ as it truly isyathābhūtaṁ with right understandingsammappaññāya should be seendaṭṭhabbaṁ.

whicheverYā anykāci feelingvedanā ……
whicheveryā anykāci perceptionsaññā ……
whicheverye anykeci choicessaṅkhārā ……
whicheveryaṁ anykiñci consciousnessviññāṇaṁ past, future, or 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, I am not this,nesohamasmi, notna this is mymeso self'attā’ti thus thisevametaṁ as it truly isyathābhūtaṁ with right understandingsammappaññāya should be seen.daṭṭhabbaṁ.
ThusEvaṁ seeing,passaṁ, monks,bhikkhave, a learnedsutavā noble discipleariyasāvako with form toorūpasmimpi grows disillusioned,nibbindati, with feeling toovedanāyapi grows disillusioned,nibbindati, with perception toosaññāyapi grows disillusioned,nibbindati, with choices toosaṅkhāresupi grows disillusioned,nibbindati, with consciousness tooviññāṇasmimpi grows disillusioned;nibbindati;

being disillusionednibbindaṁ becomes dispassionatevirajjati, from fading awayvirāgā is freedvimuccati. in the freedVimuttasmiṁ 'freed'vimuttamiti knowledgeñāṇaṁ there ishoti.
'ended‘Khīṇā rebirthjāti, has been livedvusitaṁ the spiritual 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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