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Linked Discourses 22.82 – Saṁyutta Nikāya 22.82
8. Itchy – 8. Khajjanīyavagga
SN 22.82 A Full Moon Night – Puṇṇamasutta
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother, together with a large Saṅgha of bhikkhū.
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṁ.
Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting surrounded by the Saṅgha of monks.
Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.
Then one of the bhikkhū got up from their seat, arranged their robe over one shoulder, raised their joined palms toward the Buddha, and said:
Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:
“Sir, I’d like to ask the Buddha about a certain point, if you’d take the time to answer.”
“puccheyyāhaṁ, bhante, bhagavantaṁ kiñcideva desaṁ, sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti?
“Well then, bhikkhu, take your own seat and ask what you wish.”
“Tena hi tvaṁ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti.
“Yes, sir,” replied that bhikkhu. He took his seat and said to the Buddha:
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā sake āsane nisīditvā bhagavantaṁ etadavoca:
“Sir, are these the five grasping aggregates, that is:
“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ—
form, feeling, perception, saṅkhāra, and consciousness?”
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.
“Yes, they are,” replied the Buddha.
“Ime kho, bhikkhu, pañcupādānakkhandhā;
Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho”ti.
Saying “Good, sir”, that bhikkhu approved and agreed with what the Buddha said. Then he asked another question:
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi:
“But sir, what is the root of these five grasping aggregates?”
“Ime kho pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?
“These five grasping aggregates are rooted in desire.” …
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti …pe…
“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?”
taññeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānan”ti?
“Neither. Rather, the desire and greed for them is the grasping there.”
“Na kho, bhikkhu, taññeva upādānaṁ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṁ, api ca yo tattha chandarāgo taṁ tattha upādānan”ti.
Saying “Good, sir”, that bhikkhu asked another question:
“Sādhu, bhante”ti kho so bhikkhu …pe… uttariṁ pañhaṁ apucchi:
“But sir, can there be different kinds of desire and greed for the five grasping aggregates?”
“Siyā pana, bhante, pañcupādānakkhandhesu chandarāgavemattatā”ti?
“There can,” said the Buddha.
“Siyā, bhikkhū”ti bhagavā avoca:
“It’s when someone thinks:
“idha, bhikkhu, ekaccassa evaṁ hoti:
‘In the future, may I be of such form, such feeling, such perception, such saṅkhāra, or such consciousness!’
‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti.
That’s how there can be different kinds of desire and greed for the five grasping aggregates.”
Evaṁ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā”ti?
Saying “Good, sir”, that bhikkhu asked another question:
“Sādhu, bhante”ti kho so bhikkhu …pe… uttariṁ pañhaṁ apucchi:
“Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?”
“Kittāvatā nu kho, bhante, khandhānaṁ khandhādhivacanan”ti?
“Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form.
“Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho.
Any kind of feeling at all …
Yā kāci vedanā …
Any kind of perception at all …
yā kāci saññā …
Any kind of saṅkhāra at all …
ye keci saṅkhārā …
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness.
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati viññāṇakkhandho.
That’s the scope of the term ‘aggregates’ as applied to the aggregates.”
Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanan”ti.
Saying “Good, sir”, that bhikkhu asked another question:
“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
“What is the cause, sir, what is the reason why the aggregate of form is found?
“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya;
What is the cause, what is the reason why the aggregate of feeling …
ko hetu ko paccayo vedanākkhandhassa paññāpanāya;
perception …
ko hetu ko paccayo saññākkhandhassa paññāpanāya;
saṅkhāra …
ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya;
consciousness is found?”
ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti?
“The four primary elements are the reason why the aggregate of form is found.
“Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya.
Contact is the reason why the aggregates of feeling,
Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya.
perception,
Phasso hetu phasso paccayo saññākkhandhassa paññāpanāya.
and saṅkhāra are found.
Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya.
Name and form are the reasons why the aggregate of consciousness is found.”
Nāmarūpaṁ hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti.
Saying “Good, sir”, that bhikkhu asked another question:
“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
“Sir, how does identity view come about?”
“Kathaṁ nu kho, bhante, sakkāyadiṭṭhi hotī”ti?
“It’s because an uneducated 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 good persons, and are neither skilled nor trained in the teaching of the good persons.
“Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
They regard form as self, self as having form, form in self, or self in form.
rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ;
They regard feeling …
vedanaṁ …
perception …
saññaṁ …
saṅkhāra …
saṅkhāre …
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.
That’s how identity view comes about.”
Evaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti.
Saying “Good, sir”, that bhikkhu … asked another question:
“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
“But sir, how does identity view not come about?”
“Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti?
It’s because an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons.
“Idha, bhikkhu, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
They don’t regard form as self, self as having form, form in self, or self in form.
na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ;
They don’t regard feeling …
na vedanaṁ …
perception …
na saññaṁ …
saṅkhāra …
na saṅkhāre …
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.
That’s how identity view does not come about.”
Evaṁ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti.
Saying “Good, sir”, that bhikkhu … asked another question:
“Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:
“Sir, what’s the gratification, the drawback, and the escape when it comes to form,
“Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ;
feeling,
ko vedanāya …
perception,
ko saññāya …
saṅkhāra,
ko saṅkhārānaṁ …
and consciousness?”
ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan”ti?
“The pleasure and happiness that arise from form: this is its gratification.
“Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ rūpassa assādo.
That form is anicca, suffering, and perishable: this is its drawback.
Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ rūpassa ādīnavo.
Removing and giving up desire and greed for form: this is its escape.
Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpassa nissaraṇaṁ.
The pleasure and happiness that arise from feeling …
Yaṁ vedanaṁ paṭicca …
perception …
yaṁ saññaṁ paṭicca …
saṅkhāra …
ye saṅkhāre paṭicca …
consciousness: this is its gratification.
yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ viññāṇassa assādo.
That consciousness is anicca, suffering, and perishable: this is its drawback.
Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ viññāṇassa ādīnavo.
Removing and giving up desire and greed for consciousness: this is its escape.”
Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ viññāṇassa nissaraṇan”ti.
Saying “Good, sir”, that bhikkhu approved and agreed with what the Buddha said. Then he asked another question:
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi:
“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?”
“Kathaṁ nu kho, bhante, jānato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?
“One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
“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.
They truly see any kind of feeling …
Yā kāci vedanā …
perception …
yā kāci saññā …
saṅkhāra …
ye keci saṅkhārā …
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
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.
That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.”
Evaṁ kho, bhikkhu, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.
Now at that time one of the bhikkhū had the thought:
Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:
“So it seems, good sir, that form, feeling, perception, saṅkhāra, and consciousness are not-self.
“iti kira bho rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā;
Then what self will the deeds done by not-self affect?”
anattakatāni kammāni kathamattānaṁ phusissantī”ti.
Then the Buddha, knowing what that monk was thinking, addressed the bhikkhū:
Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi:
“It’s possible that some foolish person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think:
“Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṁ atidhāvitabbaṁ maññeyya.
‘So it seems, good sir, that form, feeling, perception, saṅkhāra, and consciousness are not-self.
‘Iti kira, bho, rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā.
Then what self will the deeds done by not-self affect?’
Anattakatāni kammāni kathamattānaṁ phusissantī’ti?
Now, bhikkhū, you have been educated by me in questioning with regards to all these things in all such cases.
Paṭipucchāvinītā kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu.
What do you think, bhikkhū?
Taṁ kiṁ maññatha, bhikkhave,
Is form permanent or anicca?”
rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Anicca, sir.”
“Aniccaṁ, bhante”.
“Is feeling …
“Vedanā …
perception …
saññā …
saṅkhāra …
saṅkhārā …
consciousness permanent or anicca?”
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Anicca, sir.”
“Aniccaṁ, bhante”.
“But if it’s anicca, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But if it’s anicca, suffering, and perishable, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“So you should truly see …
Tasmātiha …pe…
Seeing this …
evaṁ passaṁ …pe…
They understand: ‘… there is no return to any state of existence.’”
nāparaṁ itthattāyāti pajānātī”ti.
“Two on the aggregates; exactly the same; and can there be;
“Dve khandhā taññeva siyaṁ,
on the term; and on the cause;
adhivacanañca hetunā;
two questions on identity;
Sakkāyena duve vuttā,
gratification; and that with consciousness:
assādaviññāṇakena ca;
these are the ten questions
Ete dasavidhā vuttā,
the bhikkhu came to ask.”
hoti bhikkhu pucchāyā”ti.
Dasamaṁ.
Khajjanīyavaggo tatiyo.
Tassuddānaṁ
Assādo dve samudayā,
arahantehi apare dve;