{"id":"sn22.82","title":"A Full Moon Night","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"sn22.82","title":"A Full Moon Night","units":[{"id":"sn22.82:0","sourceIds":["sn22.82:0.1","sn22.82:0.2","sn22.82:0.3"],"kind":"text","text":{"pi":"Saṁyutta Nikāya 22.82\n8. Khajjanīyavagga\nPuṇṇamasutta","en":"Linked Discourses 22.82\n8. Bitable\nA Full Moon Night"}},{"id":"sn22.82:1","sourceIds":["sn22.82:1.1","sn22.82:1.2"],"kind":"text","text":{"pi":"Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṁ.\nTena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.","en":"At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery, together with a large Saṅgha of monks.\nNow, 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":"sn22.82:2","sourceIds":["sn22.82:2.1","sn22.82:2.2","sn22.82:2.3","sn22.82:2.4","sn22.82:2.5","sn22.82:2.6"],"kind":"text","text":{"pi":"Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā 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.\n“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā sake āsane nisīditvā bhagavantaṁ etadavoca:\n“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ—\nrūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.","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.”\n“Yes, sir,” replied that monk. He took his seat and said to the Buddha:\n“Sir, are these the five grasping aggregates, that is:\nform, feeling, perception, choices, and consciousness?”"}},{"id":"sn22.82:3","sourceIds":["sn22.82:3.1","sn22.82:3.2","sn22.82:3.3"],"kind":"text","text":{"pi":"“Ime kho, bhikkhu, pañcupādānakkhandhā;\nSeyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho”ti.\n“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi:","en":"“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":"sn22.82:4","sourceIds":["sn22.82:4.1","sn22.82:4.2","sn22.82:4.3","sn22.82:4.4","sn22.82:4.5"],"kind":"text","text":{"pi":"“Ime kho pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?\n“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti …pe…\ntaññeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānan”ti?\n“Na kho, bhikkhu, taññeva upādānaṁ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṁ, api ca yo tattha chandarāgo taṁ tattha upādānan”ti.\n“Sādhu, bhante”ti kho so bhikkhu …pe… uttariṁ pañhaṁ apucchi:","en":"“But sir, what is the root of these five grasping aggregates?”\n“These five grasping aggregates are rooted in desire.” …\n“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. Rather, the desire and greed for them is the grasping there.”\nSaying “Good, sir”, that monk asked another question:"}},{"id":"sn22.82:5","sourceIds":["sn22.82:5.1","sn22.82:5.2","sn22.82:5.3","sn22.82:5.4","sn22.82:5.5","sn22.82:5.6"],"kind":"text","text":{"pi":"“Siyā pana, bhante, pañcupādānakkhandhesu 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 pañcupādānakkhandhesu chandarāgavemattatā”ti.\n“Sādhu, bhante”ti kho so bhikkhu …pe… uttariṁ pañhaṁ apucchi:","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.”\nSaying “Good, sir”, that monk asked another question:"}},{"id":"sn22.82:6","sourceIds":["sn22.82:6.1","sn22.82:6.2","sn22.82:6.3","sn22.82:6.4","sn22.82:6.5","sn22.82:6.6","sn22.82:6.7","sn22.82:6.8"],"kind":"text","text":{"pi":"“Kittāvatā nu kho, bhante, khandhānaṁ khandhādhivacanan”ti?\n“Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho.\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, ayaṁ vuccati viññāṇakkhandho.\nEttāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanan”ti.\n“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:","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.”\nSaying “Good, sir”, that monk asked another question:"}},{"id":"sn22.82:7","sourceIds":["sn22.82:7.1","sn22.82:7.2","sn22.82:7.3","sn22.82:7.4","sn22.82:7.5","sn22.82:7.6","sn22.82:7.7","sn22.82:7.8","sn22.82:7.9","sn22.82:7.10","sn22.82:7.11"],"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 hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti.\n“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:","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.”\nSaying “Good, sir”, that monk asked another question:"}},{"id":"sn22.82:8","sourceIds":["sn22.82:8.1","sn22.82:8.2","sn22.82:8.3","sn22.82:8.4","sn22.82:8.5","sn22.82:8.6","sn22.82:8.7","sn22.82:8.8","sn22.82:8.9"],"kind":"text","text":{"pi":"“Kathaṁ nu kho, 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 …\nsaññaṁ …\nsaṅkhāre …\nviññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.\nEvaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti.\n“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:","en":"“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 …\nperception …\nchoices …\nconsciousness as self, self as having consciousness, consciousness in self, or self in consciousness.\nThat’s how substantialist view comes about.”\nSaying “Good, sir”, that monk … asked another question:"}},{"id":"sn22.82:9","sourceIds":["sn22.82:9.1","sn22.82:9.2","sn22.82:9.3","sn22.82:9.4","sn22.82:9.5","sn22.82:9.6","sn22.82:9.7","sn22.82:9.8","sn22.82:9.9"],"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 …\nna saññaṁ …\nna saṅkhāre …\nna viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.\nEvaṁ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti.\n“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:","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 …\nperception …\nchoices …\nconsciousness as self, self as having consciousness, consciousness in self, or self in consciousness.\nThat’s how substantialist view does not come about.”\nSaying “Good, sir”, that monk … asked another question:"}},{"id":"sn22.82:10","sourceIds":["sn22.82:10.1","sn22.82:10.2","sn22.82:10.3","sn22.82:10.4","sn22.82:10.5","sn22.82:10.6","sn22.82:10.7","sn22.82:10.8","sn22.82:10.9","sn22.82:10.10","sn22.82:10.11","sn22.82:10.12","sn22.82:10.13","sn22.82:10.14","sn22.82:10.15"],"kind":"text","text":{"pi":"“Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ;\nko vedanāya …\nko saññāya …\nko saṅkhārānaṁ …\nko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan”ti?\n“Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ rūpassa assādo.\nYaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ rūpassa ādīnavo.\nYo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpassa nissaraṇaṁ.\nYaṁ vedanaṁ paṭicca …\nyaṁ saññaṁ paṭicca …\nye saṅkhāre paṭicca …\nyaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ viññāṇassa assādo.\nYaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ viññāṇassa ādīnavo.\nYo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ viññāṇassa nissaraṇan”ti.\n“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi:","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.”\nSaying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:"}},{"id":"sn22.82:11","sourceIds":["sn22.82:11.1","sn22.82:11.2","sn22.82:11.3","sn22.82:11.4","sn22.82:11.5","sn22.82:11.6","sn22.82:11.7"],"kind":"text","text":{"pi":"“Kathaṁ nu kho, 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":"sn22.82:12","sourceIds":["sn22.82:12.1","sn22.82:12.2","sn22.82:12.3","sn22.82:12.4"],"kind":"text","text":{"pi":"Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:\n“iti kira bho rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā;\nanattakatāni kammāni kathamattānaṁ phusissantī”ti.\nAtha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi:","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?”\nThen the Buddha, knowing that monk’s train of thought, addressed the monks:"}},{"id":"sn22.82:13","sourceIds":["sn22.82:13.1","sn22.82:13.2","sn22.82:13.3","sn22.82:13.4"],"kind":"text","text":{"pi":"“Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṁ atidhāvitabbaṁ maññeyya.\n‘Iti kira, bho, rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā.\nAnattakatāni kammāni kathamattānaṁ phusissantī’ti?\nPaṭipucchāvinītā kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu.","en":"“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":"sn22.82:14","sourceIds":["sn22.82:14.1","sn22.82:14.2","sn22.82:14.3","sn22.82:14.4","sn22.82:14.5","sn22.82:14.6","sn22.82:14.7","sn22.82:14.8","sn22.82:14.9","sn22.82:14.10","sn22.82:14.11","sn22.82:14.12","sn22.82:14.13","sn22.82:14.14","sn22.82:14.15","sn22.82:14.16"],"kind":"text","text":{"pi":"Taṁ kiṁ maññatha, bhikkhave,\nrūpaṁ niccaṁ vā aniccaṁ vā”ti?\n“Aniccaṁ, bhante”.\n“Vedanā …\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”.\nTasmātiha …pe…\nevaṁ passaṁ …pe…\nnāparaṁ itthattāyāti pajānātī”ti.","en":"What do you think, monks?\nIs form permanent or impermanent?”\n“Impermanent, sir.”\n“Is 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 …\nSeeing this …\nThey understand: ‘… there is nothing further for this place.’”"}},{"id":"sn22.82:15","sourceIds":["sn22.82:15.1","sn22.82:15.2","sn22.82:15.3","sn22.82:15.4","sn22.82:15.5","sn22.82:15.6","sn22.82:15.7","sn22.82:15.8"],"kind":"text","text":{"pi":"“Dve khandhā taññeva siyaṁ,\nadhivacanañca hetunā;\nSakkāyena duve vuttā,\nassādaviññāṇakena ca;\nEte dasavidhā vuttā,\nhoti bhikkhu pucchāyā”ti.\nDasamaṁ.\nKhajjanīyavaggo tatiyo.","en":"“Two on the aggregates; exactly the same; and can there be;\non the term; and on the cause;\ntwo questions on substantial reality;\ngratification; and that with consciousness:\nthese are the ten questions\nthe monk came to ask.”"}},{"id":"sn22.82:16","sourceIds":["sn22.82:16.0","sn22.82:16.1","sn22.82:16.2","sn22.82:16.3","sn22.82:16.4"],"kind":"text","text":{"pi":"Tassuddānaṁ\nAssādo dve samudayā,\narahantehi apare dve;\nSīho khajjanī piṇḍolyaṁ,\npālileyyena puṇṇamāti."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/sn22.82/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."}