28. “It seems, Master Ānanda, that Master Gotama censured that kind of meditation that should be censured and praised that kind of meditation that should be praised. And now, Master Ānanda, we depart. We are busy and have much to do.”
“You may go, brahmin, at your own convenience.” [15]
Then the brahmin Vassakāra, the minister of Magadha, having delighted and rejoiced in the venerable Ānanda’s words, rose from his seat and departed.
29. Then, soon after he had left, the brahmin Gopaka Moggallāna said to the venerable Ānanda: “Master Ānanda has not yet answered what we asked him.”
“Did we not tell you, brahmin: ‘There is no single bhikkhu, brahmin, who possesses in each and every way all those qualities that were possessed by the Blessed One, accomplished and fully enlightened. For the Blessed One was the arouser of the unarisen path, the producer of the unproduced path, the declarer of the undeclared path; he was the knower of the path, the finder of the path, the one skilled in the path. But his disciples now abide following that path and become possessed of it afterwards’?”
Mahāpuṇṇama Sutta
The Greater Discourse on the
Full-Moon Night
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at S̄āvatthī in the Eastern Park, in the Palace of Migāra’s Mother.
2. On that occasion—on the Uposatha day of the fifteenth,1036 on the full-moon night—the Blessed One was seated in the open surrounded by the Sangha of bhikkhus.
3. Then a certain bhikkhu rose from his seat,1037 arranged his upper robe on one shoulder, and extending his hands in reverential salutation towards the Blessed One, said to him: “Venerable sir, I would ask the Blessed One about a certain point, if the Blessed One would grant me an answer to my question.” —“Sit on your own seat, bhikkhu, and ask what you like.” So the bhikkhu sat on his own seat and said to the Blessed One:
4. “Are these not, venerable sir, the five aggregates affected by clinging; [16] that is, the material form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, and the consciousness aggregate affected by clinging?”
“These, bhikkhus, are the five aggregates affected by clinging; that is, the material form aggregate affected by clinging…and the consciousness aggregate affected by clinging.”
Saying, “Good, venerable sir,” the bhikkhu delighted and rejoiced in the Blessed One’s words. Then he asked him a further question:
5. “But, venerable sir, in what are these five aggregates affected by clinging rooted?”
“These five aggregates affected by clinging are rooted in desire,1038 bhikkhu.”
6. “Venerable sir, is that clinging the same as these five aggregates affected by clinging, or is the clinging something apart from the five aggregates affected by clinging?”1039
“Bhikkhu, that clinging is neither the same as these five aggregates affected by clinging, nor is the clinging something apart from the five aggregates affected by clinging. It is the desire and lust in regard to the five aggregates affected by clinging that is the clinging there.”
7. “But, venerable sir, can there be diversity in the desire and lust regarding these five aggregates affected by clinging?”
“There can be, bhikkhu,”the Blessed One said. “Here, bhikkhu, someone thinks thus: ‘May my material form be thus in the future; may my feeling be thus in the future; may my perception be thus in the future; may my formations be thus in the future; may my consciousness be thus in the future.’ Thus there is diversity in the desire and lust regarding these five aggregates affected by clinging.”
8. “But, venerable sir, in what way does the term ‘aggregates’ apply to the aggregates?”
“Bhikkhu, any kind of material form whatever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—this is the material form aggregate. [17] Any kind of feeling whatever…far or near—this is the feeling aggregate. Any kind of perception whatever…far or near—this is the perception aggregate. Any kind of formations whatever… far or near—this is the formations aggregate. Any kind of consciousness whatever…far or near—this is the consciousness aggregate. It is in this way, bhikkhu, that the term ‘aggregate’ applies to the aggregates.”
9. “What is the cause and condition, venerable sir, for the manifestation of the material form aggregate? What is the cause and condition for the manifestation of the feeling aggregate… the perception aggregate…the formations aggregate…the consciousness aggregate?”
“The four great elements, bhikkhu, are the cause and condition for the manifestation of the material form aggregate. Contact is the cause and condition for the manifestation of the feeling aggregate. Contact is the cause and the condition for the manifestation of the perception aggregate. Contact is the cause and condition for the manifestation of the formations aggregate. Mentality-materiality is the cause and condition for the manifestation of the consciousness aggregate.”1040
10. “Venerable sir, how does identity view come to be?”1041
“Here, bhikkhu, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, regards material form as self, or self as possessed of material form, or material form as in self, or self as in material form. He regards feeling as self…perception as self…formations as self…consciousness as self, or self as possessed of consciousness, [18] or consciousness as in self, or self as in consciousness. That is how identity view comes to be.”
11. “But, venerable sir, how does identity view not come to be?”
“Here, bhikkhu, a well-taught noble disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, does not regard material form as self, or self as possessed of material form, or material form as in self, or self as in material form. He does not regard feeling as self…perception as self…formations as self…consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness. That is how identity view does not come to be.”
12. “What, venerable sir, is the gratification, what is the danger, and what is the escape in the case of material form? What is the gratification, what is the danger, and what is the escape in the case of feeling…in the case of perception…in the case of formations…in the case of consciousness?”
“The pleasure and joy, bhikkhu, that arise in dependence on material form—this is the gratification in the case of material form. Material form is impermanent, suffering, and subject to change—this is the danger in the case of material form. The removal of desire and lust, the abandonment of desire and lust for material form—this is the escape in the case of material form.
“The pleasure and joy that arise in dependence on feeling…in dependence on perception…in dependence on formations…in dependence on consciousness—this is the gratification in the case of consciousness. Consciousness is impermanent, suffering, and subject to change—this is the danger in the case of consciousness. The removal of desire and lust, the abandonment of desire and lust for consciousness—this is the escape in the case of consciousness.”
13. “Venerable sir, how does one know, how does one see, so that in regard to this body with its consciousness and all external signs, there is no I-making, mine-making, and underlying tendency to conceit?”
“Bhikkhu, any kind of material form whatever, whether past or present, internal or external, gross or subtle, inferior [19] or superior, far or near—one sees all material form as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Any kind of feeling whatever…Any kind of perception whatever…Any kind of formations whatever…Any kind of consciousness whatever…one sees all consciousness
as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ It is when one knows and sees thus that in regard to this body with its consciousness and all external signs there is no I-making, mine-making, or underlying tendency to conceit.”
14. Then, in the mind of a certain bhikkhu this thought arose: “So, it seems, material form is not self, feeling is not self, perception is not self, formations are not self, consciousness is not self. What self, then, will actions done by the not-self affect?”1042
Then the Blessed One, knowing in his mind the thought in the mind of that bhikkhu, addressed the bhikkhus thus: “It is possible, bhikkhus, that some misguided man here, obtuse and ignorant, with his mind dominated by craving, might think that he can outstrip the Teacher’s Dispensation thus: ‘So, it seems, material form is not self…consciousness is not self. What self, then, will actions done by the not-self affect?’ Now, bhikkhus, you have been trained by me through interrogation on various occasions in regard to various things.1043
15. “Bhikkhus, what do you think? Is material form 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.”
“Bhikkhus, what do you think: Is feeling…perception…formations…consciousness permanent or impermanent?”—“Impermanent, venerable sir.”—[20] “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.”
16. “Therefore, bhikkhus, any kind of material form whatever, whether past, future, or present…all material form should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Any kind of feeling whatever… Any kind of perception whatever…Any kind of formations whatever…Any kind of consciousness whatever…all consciousness should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’
17. “Seeing thus, a well-taught noble disciple becomes disenchanted with material form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness.
18. “Being disenchanted, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’”
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words. Now while this discourse was being spoken, through not clinging the minds of sixty bhikkhus were liberated from the taints.1044
Cūḷapuṇṇama Sutta
The Shorter Discourse on the
Full-Moon Night
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at S̄āvatthī in the Eastern Park, in the Palace of Migāra’s Mother.
2. On that occasion—the Uposatha day of the fifteenth, on the full-moon night—[21] the Blessed One was seated in the open surrounded by the Sangha of bhikkhus. Then, surveying the silent Sangha of bhikkhus, he addressed them thus:
3. “Bhikkhus, would an untrue man1045 know of an untrue man: ‘This person is an untrue man’?”—“No, venerable sir.”—“Good, bhikkhus. It is impossible, it cannot be, that an untrue man should know of an untrue man: ‘This person is an untrue man.’ But would an untrue man know of a true man: ‘This person is a true man’?”—“No, venerable sir.”—“Good, bhikkhus. It is impossible, it cannot be, that an untrue man should know of a true man: ‘This person is a true man.’
4. “Bhikkhus, an untrue man is possessed of bad qualities; he associates as an untrue man, he wills as an untrue man, he counsels as an untrue man, he speaks as an untrue man, he acts as an untrue man, he holds views as an untrue man, and he gives gifts as an untrue man.
5. “And how is an untrue man possessed of bad qualities? Here an untrue man has no faith, no shame, no fear of wrongdoing; he is unlearned, lazy, forgetful, and unwise. That is how an untrue man is possessed of bad qualities.
6. “And how does an untrue man associate as an untrue man? Here an untrue man has for friends and companions those recluses and brahmins who have no faith, no shame, no fear of wrongdoing; who are unlearned, lazy, forgetful, and unwise. That is how an untrue man associates as an untrue man.
7. “And how does an untrue man will as an untrue man? Here an untrue man wills for his own affliction, for the affliction of others, and for the affliction of both. That is how an untrue man wills as an untrue man.
8. “And how does an untrue man counsel as an untrue man? Here an untrue man counsels for his own affliction, for the affliction of others, and for the affliction of both. [22] That is how an untrue man counsels as an untrue man.
9. “And how does an untrue man speak as an untrue man? Here an untrue man speaks false speech, malicious speech, harsh speech, and gossip. That is how an untrue man speaks as an untrue man.
10. “And how does an untrue man act as an untrue man? Here an untrue man kills living beings, takes what is not given, and misconducts himself in sensual pleasures. That is how an untrue man acts as an untrue man.
11. “And how does an untrue man hold views as an untrue man? Here an untrue man holds such a view as this: ‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no good and virtuous recluses and brahmins in the world who have realised for themselves by direct knowledge and declare this world and the other world.’ That is how an untrue man holds views as an untrue man.
12. “And how does an untrue man give gifts as an untrue man? Here an untrue man gives a gift carelessly, gives it not with his own hand, gives it without showing respect, gives what is to be discarded, gives it with the view that nothing will come of it. That is how an untrue man gives gifts as an untrue man.
13. “That untrue man—thus possessed of bad qualities, who thus associates as an untrue man, wills as an untrue man, counsels as an untrue man, speaks as an untrue man, acts as an untrue man, holds views as an untrue man, and gives gifts as an untrue man—on the dissolution of the body, after death, reappears in the destination of untrue men. And what is the destination of untrue men? It is hell or the animal world.
14. “Bhikkhus, would a true man know of a true man: ‘This person is a true man’?” [23]—“Yes, venerable sir.”—“Good, bhikkhus. It is possible that a true man would know of a true man: ‘This person is a true man.’ But would a true man know of an untrue man: ‘This person is an untrue man’?”—“Yes, venerable sir.”—“Good, bhikkhus. It is possible that a true man would know of an untrue man: ‘This person is an untrue man.’
15. “Bhikkhus, a true man is possessed of good qualities; he associates as a true man, he wills as a true man, he counsels as a true man, he speaks as a true man, he acts as a true man, he holds views as a true man, and he gives gifts as a true man.
16. “And how is a true man possessed of good qualities? Here a true man has faith, shame, and fear of wrongdoing; he is learned, energetic, mindful, and wise. That is how a true man is possessed of good qualities.
17. “And how does a true man associate as a true man? Here a true man has for his friends and companions those recluses and brahmins who have faith, shame, and fear of wrongdoing; who are learned, energetic, mindful, and wise. That is how a true man associates as a true man.
18. “And how does a true man will as a true man? Here a true man does not will for his own affliction, for the affliction of others, or for the affliction of both. That is how a true man wills as a true man.
19. “And how does a true man counsel as a true man? Here a true man does not counsel for his own affliction, for the affliction of others, or for the affliction of both. That is how a true man counsels as a true man.
20. “And how does a true man speak as a true man? Here a true man abstains from false speech, from malicious speech, from harsh speech, and from gossip. That is how a true man speaks as a true man.
21. “And how does a true man act as a true man? Here a true man abstains from killing living beings, from taking what is not given, [24] and from misconduct in sensual pleasures. That is how a true man acts as a true man.
22. “And how does a true man hold views as a true man? Here a true man holds such a view as this: ‘There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are good and virtuous recluses and brahmins in the world who have realised for themselves by direct knowledge and declare this world and the other world.’ That is how a true man holds views as a true man.
The Middle Length Discourses of the Buddha Page 98
