SN22:82 The Full-Moon Night
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi. (More copyright information)
1On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the Mansion of Migara's Mother, together with a great Saṅgha of bhikkhus. [n.138] This entire sutta is at MN No. 109. Now on that occasion—the Uposatha day of the fifteenth, a full-moon night—the Blessed One was sitting out in the open surrounded by the Saṅgha of bhikkhus.
2Then a certain bhikkhu rose from his seat, arranged his upper robe over one shoulder, raised his joined hands in reverential salutation towards the Blessed One, and said to him: "Venerable sir, I would ask the Blessed One about a certain point, if the Blessed One would grant me the favour of answering my question."
"Well then, bhikkhu, sit down in your own seat and ask whatever you wish."
"Yes, venerable sir," that bhikkhu replied. Then he sat down in his own seat and said to the Blessed One:
"Aren’t these the five aggregates subject to clinging, venerable sir: that is, the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging?"
3"Those are the five aggregates subject to clinging, bhikkhu: that is, the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging."
Saying, "Good, venerable sir," that bhikkhu delighted and rejoiced in the Blessed One's statement. Then he asked the Blessed One a further question:
4"But, venerable sir, in what are these five aggregates subject to clinging rooted?"
"These five aggregates subject to clinging, bhikkhu, are rooted in desire." [n.139] Ime … pañcupādānakkhandha chandamūlaka. Spk: Taṇhachandamūlaka.. On how the five aggregates originate from craving, see SN22.5 and n. 30.
"Venerable sir, is that clinging the same as these five aggregates subject to clinging, or is the clinging something apart from the five aggregates subject to clinging?"
"Bhikkhus, that clinging is neither the same as these five aggregates subject to clinging, sn.iii.101 nor is the clinging something apart from the five aggregates subject to clinging. But rather, the desire and lust for them, that is the clinging there."
[n.140] This exchange is also at MN I 299,33–300,3; see too SN22.121 below.
Spk: "Clinging is neither the same as the five aggregates subject to clinging" because the aggregates are not reducible simply to desire and lust; "nor is the clinging something apart from the five aggregates subject to clinging" because there is no clinging apart from the aggregates either as conascent factors or as object. For when a citta associated with craving occurs, the form produced by that citta belongs to the form aggregate, and the remaining mental states except craving belong to the other four aggregates: thus there is no clinging apart from the aggregates as conascent factors. (Craving is excepted because craving is what clings to the aggregates, and a mental factor cannot cling to itself.) Then, too, there is no clinging apart from the aggregates as object, because when clinging arises it takes as object one of the aggregates such as form.
Saying, "Good, venerable sir," that bhikkhu … asked the Blessed One a further question:
5"But, venerable sir, can there be diversity in the desire and lust for the five aggregates subject to clinging?"
"There can be, bhikkhu," the Blessed One said. "Here, bhikkhu, it occurs to someone: ‘May I have such form in the future! May I have such feeling in the future! May I have such perception in the future! May I have such volitional formations in the future! May I have such consciousness in the future!’ Thus, bhikkhu, there can be diversity in the desire and lust for the five aggregates subject to clinging."
Saying, "Good, venerable sir," that bhikkhu … asked the Blessed One a further question:
6"In what way, venerable sir, does the designation ‘aggregates’ apply to the aggregates?"
"Whatever kind of form there is, bhikkhu, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the form aggregate. Whatever kind of feeling there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the feeling aggregate. Whatever kind of perception there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the perception aggregate. Whatever kind of volitional formations there are, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the volitional formations aggregate. Whatever kind of consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the consciousness aggregate. It is in this way, bhikkhu, that the designation ‘aggregates’ applies to the aggregates."
Saying, "Good, venerable sir," that bhikkhu … asked the Blessed One a further question:
7"What is the cause and condition, venerable sir, for the manifestation of the form aggregate? [n.141] Rūpakkhandhassa paññāpanāya. This might have been rendered "for the description of the form aggregate." Paññāpana is literally "making known," and something is "made known" either by becoming manifest or by being described. What is the cause and condition for the manifestation of the feeling aggregate? … for the manifestation of the perception aggregate? … for the manifestation of the volitional formations aggregate? … for the manifestation of the consciousness aggregate?"
"The four great elements, bhikkhu, are the cause and condition for the manifestation of the form aggregate. Contact is the cause and condition for the manifestation of the feeling aggregate. Contact is the cause and condition for the manifestation of the perception aggregate. sn.iii.102 Contact is the cause and condition for the manifestation of the volitional formations aggregate. Name-and-form is the cause and condition for the manifestation of the consciousness aggregate."
8"Venerable sir, how does identity view come to be?"
"Here, bhikkhu, the uninstructed worldling, who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form. He regards feeling as self … perception as self … volitional formations as self … consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That is how identity view comes to be."
9"But, venerable sir, how does identity view not come to be?"
"Here, bhikkhu, the instructed noble disciple, who is a seer of the noble ones and is skilled and disciplined in their Dhamma, who is a seer of superior persons and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in self, or self as in form. He does not regard feeling as self … perception as self … volitional formations as self … consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That is how identity view does not come to be."
10"What, venerable sir, is the gratification, the danger, and the escape in the case of form? What is the gratification, the danger, and the escape in the case of feeling? … in the case of perception? … in the case of volitional formations? … in the case of consciousness?"
"The pleasure and joy, bhikkhu, that arise in dependence on form: this is the gratification in form. That form is impermanent, suffering, and subject to change: this is the danger in form. The removal and abandonment of desire and lust for form: this is the escape from form. The pleasure and joy that arise in dependence on feeling … sn.iii.103 in dependence on perception … in dependence on volitional formations … in dependence on consciousness: this is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change: this is the danger in consciousness. The removal and abandonment of desire and lust for consciousness: this is the escape from consciousness."
Saying, "Good, venerable sir," that bhikkhu delighted and rejoiced in the Blessed One's statement. Then he asked the Blessed One a further question:
11"Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within?"
"Any kind of form whatsoever, bhikkhu, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all form as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
"Any kind of feeling whatsoever … Any kind of perception whatsoever … Any kind of volitional formations whatsoever … Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all consciousness as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
"When one knows and sees thus, bhikkhu, then in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within."
12Now on that occasion the following reflection arose in the mind of a certain bhikkhu: "So it seems that form is nonself, feeling is nonself, perception is nonself, volitional formations are nonself, consciousness is nonself. What self, then, will deeds done by what is nonself affect?" [n.142] I prefer the reading of the parallel at MN III 19,12–13, anattakatāni kammāni kam attānaṃ phusissanti. In the SN text, Be and Se read katham attānaṁ, and Ee katam attanaṁ, which perhaps should be amended to kam attānaṁ. Spk is silent, but MA explains that this monk had slipped into an eternalist view.
Then the Blessed One, knowing with his own mind the reflection in the mind of that bhikkhu, addressed the bhikkhus thus:
13"It is possible, bhikkhus, that some senseless man here, obtuse and ignorant, with his mind dominated by craving, might think that he can outstrip the Teacher's Teaching thus: ‘So it seems that form is nonself … consciousness is nonself. sn.iii.104 What self, then, will deeds done by what is nonself affect?’ Now, bhikkhus, you have been trained by me through interrogation here and there in regard to diverse teachings. [n.143] aṭipucchā-vinītā kho me tumhe bhikkhave tatra tatra tesu tesu dhammesu. The readings in Ee and MN (Ee) should be amended accordingly. Neither MA nor Spk offers any explanation, but it is clear enough that the "training through interrogation" is the catechistic method to be applied in the following paragraph.
14"What do you think, bhikkhu, is form permanent or impermanent?"
"Impermanent, venerable sir."
"Is feeling permanent or impermanent? … Is perception permanent or impermanent? … Are volitional formations permanent or impermanent? … Is consciousness permanent or impermanent?"
"Impermanent, venerable sir."
"Is what is impermanent suffering or happiness?"
"Suffering, venerable sir."
"Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?"
"No, venerable sir."
"Therefore any kind of form, feeling, perception, volitional formations, or consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near – all of these should be seen as they really are with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness.
Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It's liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’" [n.144] MN No. 109 concludes by stating that while this discourse was being spoken the minds of sixty bhikkhus were liberated from the taints. Spk states that at the conclusion of each sutta in this vagga five hundred bhikkhus attained arahantship! The verse that follows is in Be and Ee, but not in Se or MN. Pādac should be read with Be: sakkāyena duve vuttā.
15These are the ten questions
The bhikkhu came to ask:
Two about the aggregates,
Whether the same, can there be,
Designation and the cause,
Two about identity,
One each on gratification
And this body with consciousness. sn.iii.105
1Ekaṁ samayaṁ bhagavā sāvatthiyaṁ vihārati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṁ. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.
2Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā 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.
"Evaṁ, bhante" ti kho so bhikkhu bhagavato paṭissutvā sake āsane nisīditvā bhagavantaṁ etadavoca:
"ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho"ti.
3"Ime kho, bhikkhu, pañcupādānakkhandhā; seyyathidaṁ – rūpupādānakkhandho … pe … viññāṇupādānakkhandho"ti.
"Sādhu, bhante"ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi:
4"Ime kho pana, bhante, pañcupādānakkhandhā kiṁmūlakā"ti?
"Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā"
ti … pe … taññeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānan"ti?
"Na kho, bhikkhu, taññeva upādānaṁ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṁ, api ca yo tattha chandarāgo taṁ tattha upādānan"ti.
"Sādhu, bhante"ti kho so bhikkhu … pe … uttariṁ pañhaṁ apucchi:
5"Siyā pana, bhante, pañcupādānakkhandhesu 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 pañcupādānakkhandhesu chandarāgavemattatā"ti?
"Sādhu, bhante"ti kho so bhikkhu … pe … uttariṁ pañhaṁ apucchi:
6"Kittāvatā nu kho, bhante, khandhānaṁ khandhādhivacanan"ti?
"Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho. Yā kāci vedanā … yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati viññāṇakkhandho. Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanan"ti.
"Sādhu, bhante"ti kho so bhikkhu … pe … apucchi:
7"Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya; ko hetu ko paccayo vedanākkhandhassa paññāpanāya; ko hetu ko paccayo saññākkhandhassa paññāpanāya; ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya; ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā"ti?
"Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya. Phasso hetu phasso paccayo saññākkhandhassa paññāpanāya. Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya. Nāmarūpaṁ hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā"ti. "Sādhu, bhante"ti kho so bhikkhu … pe … apucchi:
8"Kathaṁ nu kho, 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; vedanāṁ … saññaṁ … saṅkhāre … viññāṇaṁ … attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī"ti.
"Sādhu, bhante"ti kho so bhikkhu … pe … apucchi:
9"Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī"ti?
"Idha, bhikkhu, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; na vedanāṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhu, sakkāyadiṭṭhi na hotī"ti.
"Sādhu, bhante"ti kho so bhikkhu … pe … apucchi:
10"Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko vedanāya … ko saññāya … ko saṅkhārānaṁ … ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan"ti?
"Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ – ayaṁ rūpassa assādo. Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ – ayaṁ rūpassa ādīnavo. Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ – idaṁ rūpassa nissaraṇaṁ. Yaṁ vedanāṁ paṭicca … yaṁ saññaṁ paṭicca … ye saṅkhāre paṭicca … yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ – ayaṁ viññāṇassa assādo. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ – ayaṁ viññāṇassa ādīnavo. Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ – idaṁ viññāṇassa nissaraṇan"ti.
"Sādhu, bhante"ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi:
11"Kathaṁ nu kho, bhante, jānato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī"ti?
"Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.
Yā kāci vedanā … yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.
Evaṁ kho, bhikkhu, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī"ti.
12Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: "iti kira bho rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā; anattakatāni kammāni kathamattānaṁ phusissantī"ti.
Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi:
13"Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṁ atidhāvitabbaṁ maññeyya. ‘Iti kira, bho, rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā. Anattakatāni kammāni kathamattānaṁ phusissantī’ti? Paṭipucchāvinītā kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu.
14Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā"ti?
"Aniccaṁ, bhante".
"Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā"ti?
"Aniccaṁ, bhante".
"Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti?
"Dukkhaṁ, bhante".
"Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’"ti?
"No hetaṁ, bhante".
"Tasmātiha … pe …
Evaṁ passaṁ … pe
… nāparaṁ itthattāyāti pajānāti."
15"Dve khandhā taññeva siyaṁ,
adhivacanañca hetunā;
Sakkāyena duve vuttā,
assādaviññāṇakena ca;
Ete dasavidhā vuttā,
hoti bhikkhu pucchāyā"ti.
Dasamaṁ.
aKhajjanīyavaggo tatiyo.
16Assādo dve samudayā,
arahantehi apare dve;
Sīho khajjanī piṇḍolyaṁ,
pālileyyena puṇṇamāti.