Đại Kinh Mãn Nguyệt

Evaṁ me sutaṁ—

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.

Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā 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.

Atha kho so bhikkhu sake āsane nisīditvā bhagavantaṁ etadavoca:

“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ—

rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti?

“Ime kho, bhikkhu, pañcupādānakkhandhā, seyyathidaṁ—

rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.

“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ pucchi:

“ime pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?

“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti.

“Taṁyeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā, udāhu aññatra pañcahupādānakkhandhehi upādānan”ti?

“Na kho, bhikkhu, taṁyeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ.

Yo kho, bhikkhu, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti.

“Siyā pana, bhante, pañcasu upādānakkhandhesu 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 pañcasu upādānakkhandhesu chandarāgavemattatā”ti.

“Kittāvatā pana, bhante, khandhānaṁ khandhādhivacanaṁ hotī”ti?

“Yaṁ kiñci, bhikkhu, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ rūpakkhandho.

Yā kāci vedanā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, yā dūre santike vā—ayaṁ vedanākkhandho.

Yā kāci saññā—atītānāgatapaccuppannā …pe… yā dūre santike vā—ayaṁ saññākkhandho.

Ye keci saṅkhārā—atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre santike vā—ayaṁ saṅkhārakkhandho.

Yaṁ kiñci viññāṇaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ viññāṇakkhandho.

Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanaṁ hotī”ti.

“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 kho, bhikkhu, hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti.

“Kathaṁ pana, 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;

vedanaṁ attato samanupassati vedanāvantaṁ vā attānaṁ attani vā vedanaṁ vedanāya vā attānaṁ;

saññaṁ attato samanupassati saññāvantaṁ vā attānaṁ attani vā saññaṁ saññāya vā attānaṁ;

saṅkhāre attato samanupassati saṅkhāravantaṁ vā attānaṁ attani vā saṅkhāre saṅkhāresu vā attānaṁ;

viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ.

Evaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti.

“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 vedanaṁ attato samanupassati na vedanāvantaṁ vā attānaṁ na attani vā vedanaṁ na vedanāya vā attānaṁ;

na saññaṁ attato samanupassati na saññāvantaṁ vā attānaṁ na attani vā saññaṁ na saññāya vā attānaṁ;

na saṅkhāre attato samanupassati na saṅkhāravantaṁ vā attānaṁ na attani vā saṅkhāre na saṅkhāresu vā attānaṁ;

na viññāṇaṁ attato samanupassati na viññāṇavantaṁ vā attānaṁ na attani vā viññāṇaṁ na viññāṇasmiṁ vā attānaṁ.

Evaṁ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti.

“Ko nu kho, bhante, rūpe assādo, ko ādīnavo, kiṁ nissaraṇaṁ?

Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ?

Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ?

Ko saṅkhāresu assādo, ko ādīnavo, kiṁ nissaraṇaṁ?

Ko viññāṇe assādo, ko ādīnavo, kiṁ nissaraṇan”ti?

“Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpe assādo.

Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpe ādīnavo.

Yo rūpe chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpe nissaraṇaṁ.

Yaṁ kho, bhikkhu, vedanaṁ paṭicca …

saññaṁ paṭicca …

saṅkhāre paṭicca …

viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇe assādo.

Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇe ādīnavo.

Yo viññāṇe chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇe nissaraṇan”ti.

“Kathaṁ pana, 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.

Atha kho aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:

“iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā;

anattakatāni kammāni kamattānaṁ phusissantī”ti?

Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:

“ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthu sāsanaṁ atidhāvitabbaṁ maññeyya:

‘iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā;

anattakatāni kammāni kamattānaṁ phusissantī’ti.

Paṭivinītā kho me tumhe, bhikkhave, tatra tatra dhammesu.

Taṁ kiṁ maññatha, bhikkhave,

rūpaṁ 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”.

“Taṁ kiṁ maññatha, bhikkhave,

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, 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.

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 daṭṭhabbaṁ.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;

nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.

Idamavoca bhagavā.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.

Mahāpuṇṇamasuttaṁ niṭṭhitaṁ navamaṁ.

SC 1Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at the Palace of Migāra‘s Mother. Now on this occasion it was the Uposatha¹ day, the fifteenth day of the fortnight, when the moon was full. The Blessed One was seated in the open air, surrounded by the community of monks. Then a certain monk rose from his seat, arranged his robe on one shoulder, extended his hands towards the Blessed One with the palms pressed together, and said to him:

SC 2“Bhante, I might ask about a particular point, if the Blessed One makes this an opportunity for the answer to a question.”

SC 3“Therefore, monk, sit on your own seat and ask what you wish.”

SC 4Then that monk sat on his own seat and said to the Blessed One, “Bhante, are these the five aggregates affected by clinging – the body-aggregate affected by clinging, the feeling²-aggregate affected by clinging, the recognition-aggregate affected by clinging, the thought-aggregate affected by clinging, and the consciousness-aggregate affected by clinging?”

SC 5“Monk, these are the five aggregates affected by clinging – the body-aggregate affected by clinging, the feeling-aggregate affected by clinging, the recognition-aggregate affected by clinging, the thought-aggregate affected by clinging, and the consciousness-aggregate affected by clinging.”

SC 6“Excellent, Bhante!” After delighting and rejoicing in the Blessed One‘s statement, that monk asked him another question: “Bhante, what is the root of these five aggregates affected by clinging?”

SC 7“Monk, the root of these five aggregates affected by clinging is interest³.”

SC 8“Bhante, is clinging identical with the five aggregates affected by clinging, or is clinging separate from the five aggregates affected by clinging?”

SC 9“Monk, clinging is not identical with the five aggregates affected by clinging, nor is clinging separate from the five aggregates affected by clinging. Monk, the interest and passion in regard to the five aggregates affected by clinging is the clinging there.”

SC 10“Bhante, can there be different kinds of interest and passion in regard to the five aggregates affected by clinging?”

SC 11“There can be, monk,” the Blessed One said. “Monk, here someone thinks, ‘May the body be thus in the future, may feeling be thus in the future, may recognition be thus in the future, may thought be thus in the future, may consciousness be thus in the future.’ Monk, it is in this way that there can be different kinds of interest and passion in regard to the five aggregates affected by clinging.”

SC 12“Bhante, how far does the term ‘aggregate’ extend?”

SC 13“Monk, any body – past, future, or present; internal or external; subtle or not subtle; inferior or superior; far or near – this is the body-aggregate. Any feeling – past, future, or present; internal or external; subtle or not subtle; inferior or superior; far or near – this is the feeling-aggregate. Any recognition – past, future, or present; internal or external; subtle or not subtle; inferior or superior; far or near – this is the recognition-aggregate. Any thought – past, future, or present; internal or external; subtle or not subtle; inferior or superior; far or near – this is the thought-aggregate. Any consciousness – past, future, or present; internal or external; subtle or not subtle; inferior or superior; far or near – this is the consciousness-aggregate. Monk, this is how far the term ‘aggregate’ extends.”

SC 14“Bhante, what is the cause of and reason for awareness⁴ of the body-aggregate? What is the cause of and reason for awareness of the feeling-aggregate? What is the cause of and reason for awareness of the recognition-aggregate? What is the cause of and reason for awareness of the thought-aggregate? What is the cause of and reason for awareness of the consciousness-aggregate?”

SC 15“Monk, the four great elements⁵ are the cause of and reason for awareness of the body-aggregate. Sense-contact is the cause of and reason for awareness of the feeling-aggregate. Sense-contact is the cause of and reason for awareness of the recognition-aggregate. Sense-contact is the cause of and reason for awareness of the thought-aggregate. Mind-and-body is the cause of and reason for awareness of the consciousness-aggregate.”

SC 16“Bhante, how is there belief in self-identity⁶?”

SC 17“Here, monk, an uneducated commoner – one who does not see noble beings, has not mastered the teachings of noble beings, is undisciplined in the teachings of noble beings, does not see good people, has not mastered the teachings of good people, and is undisciplined in the teachings of good people – regards the body as his self, or the body as owned by his self, or the body as contained within his self, or his self as contained within the body. He regards feeling as his self… regards recognition as his self… regards thoughts as his self… regards consciousness as his self, or consciousness as owned by his self, or consciousness as contained within his self, or his self as contained within consciousness. Monk, it is in this way that there is belief in self-identity.”

SC 18“Bhante, how is there no belief in self-identity?”

SC 19“Here, monk, an educated disciple of the noble ones – one who sees noble beings, has mastered the teachings of noble beings, is well-disciplined in the teachings of noble beings, sees good people, has mastered the teachings of good people, and is well-disciplined in the teachings of good people – does not regard the body as his self, does not regard the body as owned by his self, does not regard the body as contained within his self, and does not regard his self as contained within the body. He does not regard feeling as his self… does not regard recognition as his self… does not regard thoughts as his self… does not regard consciousness as his self, does not regard consciousness as owned by his self, does not regard consciousness as contained within his self, and does not regard his self as contained within consciousness. Monk, it is in this way that there is no belief in self-identity.”

SC 20“Bhante, as regards the body, what is the gratification, what is the drawback, and what is the escape? As regards feeling… recognition… thoughts… consciousness, what is the gratification, what is the drawback, and what is the escape?”

SC 21“Monk, there is pleasure and elation that arises dependent on the body – this is the gratification as regards the body. The body is impermanent, unsatisfactory, and subject to alteration⁷ – this is the drawback as regards the body. The removal of interest and passion as regards the body, the abandoning of interest and passion as regards the body – this is the escape as regards the body.

SC 22“Monk, there is pleasure and elation that arises dependent on feeling… recognition… thoughts… consciousness – this is the gratification as regards consciousness. Consciousness is impermanent, unsatisfactory, and subject to alteration – this is the drawback as regards consciousness. The removal of interest and passion as regards consciousness, the abandoning of interest and passion as regards consciousness – this is the escape as regards consciousness.”

SC 23“Bhante, how does one know and see such that there is no I-making, my-making, or tendency towards conceit as regards this body, its consciousness, and all external appearances?”

SC 24“Monk, regarding any body – past, future, or present; internal or external; subtle or not subtle; inferior or superior; far or near – using correct wisdom, one accurately sees every body in this way: ‘This is not mine, I am not this, this is not my self.’ Regarding any feeling… recognition… thought… consciousness – past, future, or present; internal or external; subtle or not subtle; inferior or superior; far or near – using correct wisdom, one accurately sees every consciousness in this way: ‘This is not mine, I am not this, this is not my self.’ Monk, knowing and seeing in this way, there is no I-making, my-making, or tendency towards conceit as regards this body, its consciousness, and all external appearances.”

SC 25Then this line of thought arose in the mind of a certain monk: “Apparently the body is not self, feeling is not self, recognition is not self, thoughts are not self, and consciousness is not self. What self will experience the actions performed by not-self?”

SC 26Then the Blessed One, after reading the thoughts of that monk, addressed the monks: “Monks, it is possible that some foolish man here who has not understood, who is immersed in ignorance and dominated by craving, might think to override the Teacher‘s instructions by thinking, ‘Apparently the body is not self, feeling is not self, recognition is not self, thoughts are not self, and consciousness is not self. What self will experience the actions performed by not-self?’ Monks, I will question you about the teachings you have learned from me.

SC 27“What do you think, monks – is the body permanent or impermanent?”

SC 28“Impermanent, Bhante.”

SC 29“Is that which is impermanent a source of suffering or a source of happiness?”

SC 30“Suffering, Bhante.”

SC 31“Is it appropriate to regard that which is impermanent, a source of suffering, and subject to alteration as ‘This is mine, I am this, this is my self’?”

SC 32“Certainly not, Bhante.”

SC 33“What do you think, monks – is feeling… recognition… thought… consciousness permanent or impermanent?”

SC 34“Impermanent, Bhante.”

SC 35“Is that which is impermanent a source of suffering or a source of happiness?”

SC 36“Suffering, Bhante.”

SC 37“Is it appropriate to regard that which is impermanent, a source of suffering, and subject to alteration as ‘This is mine, I am this, this is my self’?”

SC 38“Certainly not, Bhante.”

SC 39“Therefore, monks, regarding any body – past, future, or present; internal or external; subtle or not subtle; inferior or superior; far or near – using correct wisdom, one accurately sees every body in this way: ‘This is not mine, I am not this, this is not my self.’ Regarding any feeling… recognition… thoughts… consciousness – past, future, or present; internal or external; subtle or not subtle; inferior or superior; far or near – using correct wisdom, one accurately sees every consciousness in this way: ‘This is not mine, I am not this, this is not my self.’ Monks, the educated disciple of the noble ones who sees in this way becomes disenchanted with the body, disenchanted with feeling, disenchanted with recognition, disenchanted with thoughts, disenchanted with consciousness. Disenchantment causes dispassion. Dispassion liberates. When liberated, there is the knowledge ‘Liberated.’ One understands, ‘Birth has been eliminated. The Holy Life has been consummated. What was to be done has been done. There will be no return to this state of existence.’”

SC 40This is what the Blessed One said. Satisfied, those monks delighted in the Blessed One‘s statement. While this explanation was being spoken, the minds of sixty monks were freed from the taints by means of non-clinging.