{"id":"mn109","title":"The Longer Discourse on the Full-Moon Night","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"mn109","title":"The Longer Discourse on the Full-Moon Night","units":[{"id":"mn109:0","sourceIds":["mn109:0.1","mn109:0.2"],"kind":"text","text":{"pi":"Majjhima Nikāya 109\nMahāpuṇṇamasutta","en":"Middle Discourses 109\nThe Longer Discourse on the Full-Moon Night"}},{"id":"mn109:1","sourceIds":["mn109:1.1","mn109:1.2"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.","en":"So I have heard.\nAt one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery."}},{"id":"mn109:2","sourceIds":["mn109:2.1"],"kind":"text","text":{"pi":"Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.","en":"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."}},{"id":"mn109:3","sourceIds":["mn109:3.1","mn109:3.2","mn109:3.3","mn109:3.4"],"kind":"text","text":{"pi":"Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:\n“Puccheyyāhaṁ, bhante, bhagavantaṁ kiñcideva desaṁ, sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.\n“Tena hi tvaṁ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti.\nAtha kho so bhikkhu sake āsane nisīditvā bhagavantaṁ etadavoca:","en":"Then one of the monks rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said,\n“Sir, I’d like to ask the Buddha about a certain point, if you’d take the time to answer.”\n“Well then, monk, take your own seat and ask what you wish.”\nThat monk took his seat and said to the Buddha:"}},{"id":"mn109:4","sourceIds":["mn109:4.1","mn109:4.2","mn109:4.3","mn109:4.4","mn109:4.5"],"kind":"text","text":{"pi":"“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ—\nrūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti?\n“Ime kho, bhikkhu, pañcupādānakkhandhā, seyyathidaṁ—\nrūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.\n“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ pucchi:","en":"“Sir, are these the five grasping aggregates:\nform, feeling, perception, choices, and consciousness?”\n“Yes, they are,” replied the Buddha.\nSaying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:"}},{"id":"mn109:5","sourceIds":["mn109:5.1","mn109:5.2"],"kind":"text","text":{"pi":"“ime pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?\n“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti.","en":"“But sir, what is the root of these five grasping aggregates?”\n“These five grasping aggregates are rooted in desire.”"}},{"id":"mn109:6","sourceIds":["mn109:6.1","mn109:6.2","mn109:6.3"],"kind":"text","text":{"pi":"“Taṁyeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā, udāhu aññatra pañcahupādānakkhandhehi upādānan”ti?\n“Na kho, bhikkhu, taṁyeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ.\nYo kho, bhikkhu, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti.","en":"“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?”\n“Neither.\nThe desire and greed for the five grasping aggregates is the grasping there.”"}},{"id":"mn109:7","sourceIds":["mn109:7.1","mn109:7.2","mn109:7.3","mn109:7.4","mn109:7.5"],"kind":"text","text":{"pi":"“Siyā pana, bhante, pañcasu upādānakkhandhesu chandarāgavemattatā”ti?\n“Siyā, bhikkhū”ti bhagavā avoca\n“idha, bhikkhu, ekaccassa evaṁ hoti:\n‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti.\nEvaṁ kho, bhikkhu, siyā pañcasu upādānakkhandhesu chandarāgavemattatā”ti.","en":"“But sir, can there be disparity in desire and greed for the five grasping aggregates?”\n“There can,” said the Buddha.\n“It’s when someone thinks:\n‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’\nThat’s how there can be disparity in desire and greed for the five grasping aggregates.”"}},{"id":"mn109:8","sourceIds":["mn109:8.1","mn109:8.2","mn109:8.3","mn109:8.4","mn109:8.5","mn109:8.6","mn109:8.7"],"kind":"text","text":{"pi":"“Kittāvatā pana, bhante, khandhānaṁ khandhādhivacanaṁ hotī”ti?\n“Yaṁ kiñci, bhikkhu, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ rūpakkhandho.\nYā kāci vedanā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, yā dūre santike vā—ayaṁ vedanākkhandho.\nYā kāci saññā—atītānāgatapaccuppannā …pe… yā dūre santike vā—ayaṁ saññākkhandho.\nYe keci saṅkhārā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre santike vā—ayaṁ saṅkhārakkhandho.\nYaṁ kiñci viññāṇaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ viññāṇakkhandho.\nEttāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanaṁ hotī”ti.","en":"“Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?”\n“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.\nAny kind of feeling at all …\nAny kind of perception at all …\nAny kind of choices at all …\nAny 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.\nThat’s the scope of the term ‘aggregates’ as applied to the aggregates.”"}},{"id":"mn109:9","sourceIds":["mn109:9.1","mn109:9.2","mn109:9.3","mn109:9.4","mn109:9.5","mn109:9.6","mn109:9.7","mn109:9.8","mn109:9.9","mn109:9.10"],"kind":"text","text":{"pi":"“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya?\nKo hetu ko paccayo vedanākkhandhassa paññāpanāya?\nKo hetu ko paccayo saññākkhandhassa paññāpanāya?\nKo hetu ko paccayo saṅkhārakkhandhassa paññāpanāya?\nKo hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti?\n“Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya.\nPhasso hetu, phasso paccayo vedanākkhandhassa paññāpanāya.\nPhasso hetu, phasso paccayo saññākkhandhassa paññāpanāya.\nPhasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya.\nNāmarūpaṁ kho, bhikkhu, hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti.","en":"“What is the cause, sir, what is the reason why the aggregate of form is found?\nWhat is the cause, what is the reason why the aggregate of feeling …\nperception …\nchoices …\nconsciousness is found?”\n“The four principal states are the reason why the aggregate of form is found.\nContact is the reason why the aggregates of feeling,\nperception,\nand choices are found.\nName and form are the reasons why the aggregate of consciousness is found.”"}},{"id":"mn109:10","sourceIds":["mn109:10.1","mn109:10.2","mn109:10.3","mn109:10.4","mn109:10.5","mn109:10.6","mn109:10.7","mn109:10.8"],"kind":"text","text":{"pi":"“Kathaṁ pana, bhante, sakkāyadiṭṭhi hotī”ti?\n“Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto\nrūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ;\nvedanaṁ attato samanupassati vedanāvantaṁ vā attānaṁ attani vā vedanaṁ vedanāya vā attānaṁ;\nsaññaṁ attato samanupassati saññāvantaṁ vā attānaṁ attani vā saññaṁ saññāya vā attānaṁ;\nsaṅkhāre attato samanupassati saṅkhāravantaṁ vā attānaṁ attani vā saṅkhāre saṅkhāresu vā attānaṁ;\nviññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ.\nEvaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti.","en":"“But sir, how does substantialist view come about?”\n“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.\nThey regard form as self, self as having form, form in self, or self in form.\nThey regard feeling as self, self as having feeling, feeling in self, or self in feeling.\nThey regard perception as self, self as having perception, perception in self, or self in perception.\nThey regard choices as self, self as having choices, choices in self, or self in choices.\nThey regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.\nThat’s how substantialist view comes about.”"}},{"id":"mn109:11","sourceIds":["mn109:11.1","mn109:11.2","mn109:11.3","mn109:11.4","mn109:11.5","mn109:11.6","mn109:11.7","mn109:11.8"],"kind":"text","text":{"pi":"“Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti?\n“Idha, bhikkhu, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto\nna rūpaṁ attato samanupassati na rūpavantaṁ vā attānaṁ na attani vā rūpaṁ na rūpasmiṁ vā attānaṁ;\nna vedanaṁ attato samanupassati na vedanāvantaṁ vā attānaṁ na attani vā vedanaṁ na vedanāya vā attānaṁ;\nna saññaṁ attato samanupassati na saññāvantaṁ vā attānaṁ na attani vā saññaṁ na saññāya vā attānaṁ;\nna saṅkhāre attato samanupassati na saṅkhāravantaṁ vā attānaṁ na attani vā saṅkhāre na saṅkhāresu vā attānaṁ;\nna viññāṇaṁ attato samanupassati na viññāṇavantaṁ vā attānaṁ na attani vā viññāṇaṁ na viññāṇasmiṁ vā attānaṁ.\nEvaṁ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti.","en":"“But sir, how does substantialist view not come about?”\n“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.\nThey don’t regard form as self, self as having form, form in self, or self in form.\nThey don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling.\nThey don’t regard perception as self, self as having perception, perception in self, or self in perception.\nThey don’t regard choices as self, self as having choices, choices in self, or self in choices.\nThey don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.\nThat’s how substantialist view does not come about.”"}},{"id":"mn109:12","sourceIds":["mn109:12.1","mn109:12.2","mn109:12.3","mn109:12.4","mn109:12.5","mn109:12.6","mn109:12.7","mn109:12.8","mn109:12.9","mn109:12.10","mn109:12.11","mn109:12.12","mn109:12.13","mn109:12.14"],"kind":"text","text":{"pi":"“Ko nu kho, bhante, rūpe assādo, ko ādīnavo, kiṁ nissaraṇaṁ?\nKo vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ?\nKo saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ?\nKo saṅkhāresu assādo, ko ādīnavo, kiṁ nissaraṇaṁ?\nKo viññāṇe assādo, ko ādīnavo, kiṁ nissaraṇan”ti?\n“Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpe assādo.\nYaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpe ādīnavo.\nYo rūpe chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpe nissaraṇaṁ.\nYaṁ kho, bhikkhu, vedanaṁ paṭicca …\nsaññaṁ paṭicca …\nsaṅkhāre paṭicca …\nviññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇe assādo.\nYaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇe ādīnavo.\nYo viññāṇe chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇe nissaraṇan”ti.","en":"“Sir, what’s the gratification, the drawback, and the escape when it comes to form,\nfeeling,\nperception,\nchoices,\nand consciousness?”\n“The pleasure and happiness that arise from form: this is its gratification.\nThat form is impermanent, suffering, and perishable: this is its drawback.\nRemoving and giving up desire and greed for form: this is its escape.\nThe pleasure and happiness that arise from feeling …\nperception …\nchoices …\nconsciousness: this is its gratification.\nThat consciousness is impermanent, suffering, and perishable: this is its drawback.\nRemoving and giving up desire and greed for consciousness: this is its escape.”"}},{"id":"mn109:13","sourceIds":["mn109:13.1","mn109:13.2","mn109:13.3","mn109:13.4","mn109:13.5","mn109:13.6","mn109:13.7"],"kind":"text","text":{"pi":"“Kathaṁ pana, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?\n“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.\nYā kāci vedanā …\nyā kāci saññā …\nye keci saṅkhārā …\nyaṁ 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.\nEvaṁ kho, bhikkhu, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.","en":"“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?”\n“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.’\nOne truly sees any kind of feeling …\nperception …\nchoices …\nconsciousness 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.’\nThat’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.”"}},{"id":"mn109:14","sourceIds":["mn109:14.1","mn109:14.2","mn109:14.3","mn109:14.4","mn109:14.5","mn109:14.6","mn109:14.7","mn109:14.8"],"kind":"text","text":{"pi":"Atha kho aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:\n“iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā;\nanattakatāni kammāni kamattānaṁ phusissantī”ti?\nAtha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:\n“ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthu sāsanaṁ atidhāvitabbaṁ maññeyya:\n‘iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā;\nanattakatāni kammāni kamattānaṁ phusissantī’ti.\nPaṭivinītā kho me tumhe, bhikkhave, tatra tatra dhammesu.","en":"Now at that time one of the monks had the thought,\n“So it seems, worthy sir, that form, feeling, perception, choices, and consciousness are not-self.\nThen how will the deeds done by not-self affect the self?”\nBut the Buddha, knowing that monk’s train of thought, addressed the monks:\n“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:\n‘So it seems, worthy sir, that form, feeling, perception, choices, and consciousness are not-self.\nThen how will the deeds done by not-self affect the self?’\nNow, monks, you have been educated by me in questioning with regard to all these things in all such cases."}},{"id":"mn109:15","sourceIds":["mn109:15.1","mn109:15.2","mn109:15.3","mn109:15.4","mn109:15.5","mn109:15.6","mn109:15.7","mn109:15.8"],"kind":"text","text":{"pi":"Taṁ kiṁ maññatha, bhikkhave,\nrūpaṁ niccaṁ vā aniccaṁ vā”ti?\n“Aniccaṁ, bhante”.\n“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?\n“Dukkhaṁ, bhante”.\n“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:\n‘etaṁ mama, esohamasmi, eso me attā’”ti?\n“No hetaṁ, bhante”.","en":"What do you think, monks?\nIs form permanent or impermanent?”\n“Impermanent, sir.”\n“But if it’s impermanent, is it suffering or happiness?”\n“Suffering, sir.”\n“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:\n‘This is mine, I am this, this is my self’?”\n“No, sir.”"}},{"id":"mn109:16","sourceIds":["mn109:16.1","mn109:16.2","mn109:16.3","mn109:16.4","mn109:16.5","mn109:16.6","mn109:16.7","mn109:16.8","mn109:16.9","mn109:16.10","mn109:16.11","mn109:16.12"],"kind":"text","text":{"pi":"“Taṁ kiṁ maññatha, bhikkhave,\nvedanā …\nsaññā …\nsaṅkhārā …\nviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?\n“Aniccaṁ, bhante”.\n“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?\n“Dukkhaṁ, bhante”.\n“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:\n‘etaṁ mama, esohamasmi, eso me attā’”ti?\n“No hetaṁ, bhante”.\n“Tasmātiha, bhikkhave, yaṁ kiñci 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 daṭṭhabbaṁ.","en":"“What do you think, monks?\nIs feeling …\nperception …\nchoices …\nconsciousness permanent or impermanent?”\n“Impermanent, sir.”\n“But if it’s impermanent, is it suffering or happiness?”\n“Suffering, sir.”\n“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:\n‘This is mine, I am this, this is my self’?”\n“No, sir.”\n“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.’"}},{"id":"mn109:17","sourceIds":["mn109:17.1","mn109:17.2","mn109:17.3","mn109:17.4","mn109:17.5"],"kind":"text","text":{"pi":"Yā kāci vedanā …\nyā kāci saññā …\nye keci saṅkhārā …\nyaṁ 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 daṭṭhabbaṁ.\nEvaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;","en":"You should truly see any kind of feeling …\nperception …\nchoices …\nconsciousness 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.’\nSeeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness."}},{"id":"mn109:18","sourceIds":["mn109:18.1","mn109:18.2","mn109:18.3","mn109:18.4","mn109:18.5","mn109:18.6"],"kind":"text","text":{"pi":"nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.\n‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.\nIdamavoca bhagavā.\nAttamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.\nImasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.\nMahāpuṇṇamasuttaṁ niṭṭhitaṁ navamaṁ.","en":"Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.\nThey 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.’”\nThat is what the Buddha said.\nSatisfied, the monks approved what the Buddha said.\nAnd while this discourse was being spoken, the minds of sixty monks were freed from defilements by not grasping."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/mn109/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}