Mahāsaḷāyatanikasutta

Majjhima Nikāya 149

Mahāsaḷāyatanikasutta

The Great Discourse on What Relates to the Six Sense Fields · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme hear·past participlesutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā at Sāvatthīsāvatthiyaṁ was stayingviharati in Jeta's Grovejetavane of Anāthapiṇḍikaanāthapiṇḍikassa monasteryārāme.
thereTatra indeedkho the Blessed Onebhagavā mendicantsbhikkhū addressedāmantesi:
“mendicants”“bhikkhavo”ti.
“venerable sir”“Bhadante”ti thosete mendicantsbhikkhū to the Blessed Onebhagavato repliedpaccassosuṁ.
the Blessed OneBhagavā said thisetadavoca:

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

relating to the six sense fields“mahāsaḷāyatanikaṁ to youvo, mendicantsbhikkhave, I shall teachdesessāmi.
thatTaṁ listensuṇātha, wellsādhukaṁ mindmanasi applykarotha, I will speakbhāsissāmī”ti.
yes“Evaṁ, sirbhante”ti indeedkho thosete mendicantsbhikkhū to the Buddhabhagavato repliedpaccassosuṁ.
the BuddhaBhagavā said thisetadavoca:

“Mendicants, I shall teach you the great discourse on what relates to the six sense fields. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

the eye“Cakkhuṁ, mendicantsbhikkhave, not·knowajānaṁ not·seeapassaṁ as·becomeyathābhūtaṁ, sightsrūpe not·knowajānaṁ not·seeapassaṁ as·becomeyathābhūtaṁ, eye·consciousnesscakkhuviññāṇaṁ not·knowajānaṁ not·seeapassaṁ as·becomeyathābhūtaṁ, eye·contactcakkhusamphassaṁ not·knowajānaṁ not·seeapassaṁ as·becomeyathābhūtaṁ, which + thisyamidaṁ eye·contact·conditioncakkhusamphassapaccayā arisesuppajjati feltvedayitaṁ pleasantsukhaṁ orvā painfuldukkhaṁ orvā not·painful·and·not·pleasantadukkhamasukhaṁ orvā that·and·tootampi not·knowajānaṁ not·seeapassaṁ as·becomeyathābhūtaṁ, in the eyecakkhusmiṁ becomes attachedsārajjati, in sightsrūpesu becomes attachedsārajjati, eye·consciousnesscakkhuviññāṇe becomes attachedsārajjati, eye·contactcakkhusamphasse becomes attachedsārajjati, which + thisyamidaṁ eye·contact·conditioncakkhusamphassapaccayā arisesuppajjati feltvedayitaṁ pleasantsukhaṁ orvā painfuldukkhaṁ orvā not·painful·and·not·pleasantadukkhamasukhaṁ orvā that·and·tootasmimpi becomes attachedsārajjati.
for that oneTassa with·attachedsārattassa with·joinedsaṁyuttassa confusedsammūḷhassa contemplating gratificationassādānupassino dwellingviharato in the futureāyatiṁ the five grasping aggregatespañcupādānakkhandhā accumulationupacayaṁ go togacchanti.
cravingTaṇhā and·for that onecassa leading to future livesponobbhavikā relishing·greed·accompanied bynandīrāgasahagatā delighting there wherever it alightstatratatrābhinandinī, thatsā and·for that onecassa forth·growpavaḍḍhati.
for that oneTassa physical·tookāyikāpi stressdarathā forth·growpavaḍḍhanti, mental·toocetasikāpi stressdarathā forth·growpavaḍḍhanti;
physical·tookāyikāpi tormentsantāpā forth·growpavaḍḍhanti, mental·toocetasikāpi tormentsantāpā forth·growpavaḍḍhanti;
physical·tookāyikāpi feverpariḷāhā forth·growpavaḍḍhanti, mental·toocetasikāpi feverpariḷāhā forth·growpavaḍḍhanti.
heSo body·pain·and·tookāyadukkhampi mind·pain·and·toocetodukkhampi against·feelpaṭisaṁvedeti.

“Mendicants, when you don’t truly know and see the eye, sights, eye consciousness, eye contact, and what is felt as pleasant, painful, or neutral that arises dependent on eye contact, you’re aroused by these things. Someone who lives aroused like this—fettered, confused, concentrating on gratification—accumulates the five grasping aggregates for themselves in the future. And their craving—which leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights—grows. Their physical and mental stress, torment, and fever grow. And they experience physical and mental suffering.

When you don’t truly know and see the ear … nose … tongue … body … mind, ideas, mind consciousness, mind contact, and what is felt as pleasant, painful, or neutral that arises dependent on mind contact, you’re aroused by these things.

for himTassa who is arousedsārattassa together·joinedsaṁyuttassa together·confusedsammūḷhassa concentrating on gratificationassādānupassino who is livingviharato in the futureāyatiṁ the five grasping aggregatespañcupādānakkhandhā accumulationupacayaṁ they go togacchanti.
cravingTaṇhā and for himcassa leading to future livesponobbhavikā relishing·greed·accompanied bynandīrāgasahagatā taking pleasure there wherever it alightstatratatrābhinandinī, thatsā and for himcassa forth·growpavaḍḍhati.
for himTassa bodily·tookāyikāpi stressdarathā forth·growpavaḍḍhanti, mental·toocetasikāpi stressdarathā forth·growpavaḍḍhanti;
bodily·tookāyikāpi tormentsantāpā forth·growpavaḍḍhanti, mental·toocetasikāpi tormentsantāpā forth·growpavaḍḍhanti;
bodily·tookāyikāpi feverpariḷāhā forth·growpavaḍḍhanti, mental·toocetasikāpi feverpariḷāhā forth·growpavaḍḍhanti.
heSo body·suffering·tookāyadukkhampi mind·suffering·toocetodukkhampi back·together·feelpaṭisaṁvedeti.

Someone who lives aroused like this—fettered, confused, concentrating on gratification—accumulates the five grasping aggregates for themselves in the future. And their craving—which leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights—grows. Their physical and mental stress, torment, and fever grow. And they experience physical and mental suffering.

eye + andCakkhuñca indeedkho, monksbhikkhave, knowingjānaṁ seeingpassaṁ trulyyathābhūtaṁ, sightsrūpe knowingjānaṁ seeingpassaṁ trulyyathābhūtaṁ, eye·consciousnesscakkhuviññāṇaṁ knowingjānaṁ seeingpassaṁ trulyyathābhūtaṁ, eye·contactcakkhusamphassaṁ knowingjānaṁ seeingpassaṁ trulyyathābhūtaṁ, which + thisyamidaṁ eye·contact·conditioncakkhusamphassapaccayā arisesuppajjati feltvedayitaṁ pleasantsukhaṁ orvā painfuldukkhaṁ orvā not·painful·not·pleasantadukkhamasukhaṁ orvā that + alsotampi knowingjānaṁ seeingpassaṁ trulyyathābhūtaṁ, regarding the eyecakkhusmiṁ notna is arousedsārajjati, regarding sightsrūpesu notna is arousedsārajjati, eye·consciousnesscakkhuviññāṇe notna is arousedsārajjati, eye·contactcakkhusamphasse notna is arousedsārajjati, which + thisyamidaṁ eye·contact·conditioncakkhusamphassapaccayā arisesuppajjati feltvedayitaṁ pleasantsukhaṁ orvā painfuldukkhaṁ orvā not·painful·not·pleasantadukkhamasukhaṁ orvā that + alsotasmimpi notna is arousedsārajjati.
for himTassa not·arousedasārattassa not·fetteredasaṁyuttassa not·confusedasammūḷhassa contemplating drawbacksādīnavānupassino dwellingviharato in the futureāyatiṁ five + grasping + aggregatespañcupādānakkhandhā dispersalapacayaṁ gogacchanti.
cravingTaṇhā and + for-himcassa leading to future livesponobbhavikā relishing·greed·accompanied-withnandīrāgasahagatā delighting there wherever it alightstatratatrābhinandinī, thatsā and + for-himcassa is given uppahīyati.
for himTassa bodily + alsokāyikāpi stressdarathā are given uppahīyanti, mental + alsocetasikāpi stressdarathā are given uppahīyanti;
bodily + alsokāyikāpi tormentsantāpā are given uppahīyanti, mental + alsocetasikāpi tormentsantāpā are given uppahīyanti;
bodily + alsokāyikāpi feverpariḷāhā are given uppahīyanti, mental + alsocetasikāpi feverpariḷāhā are given uppahīyanti.
heSo body·pleasure + tookāyasukhampi mind·pleasure + toocetosukhampi experiencespaṭisaṁvedeti.

When you do truly know and see the eye, sights, eye consciousness, eye contact, and what is felt as pleasant, painful, or neutral that arises dependent on eye contact, you’re not aroused by these things. Someone who lives unaroused like this—unfettered, unconfused, concentrating on drawbacks—disperses the five grasping aggregates for themselves in the future. And their craving—which leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights—is given up. Their physical and mental stress, torment, and fever are given up. And they experience physical and mental pleasure.

whicheverYā thus·becometathābhūtassa viewdiṭṭhi his issāssa ishoti right·viewsammādiṭṭhi;
whicheveryo thus·becometathābhūtassa intentionsaṅkappo his issvāssa ishoti right·intentionsammāsaṅkappo;
whicheveryo thus·becometathābhūtassa effortvāyāmo his issvāssa ishoti right·effortsammāvāyāmo;
whicheveryā thus·becometathābhūtassa mindfulnesssati his issāssa ishoti right·mindfulnesssammāsati;
whicheveryo thus·becometathābhūtassa immersionsamādhi his issvāssa ishoti right·immersionsammāsamādhi.
previously indeedPubbeva indeedkho and for himpanassa body·actionkāyakammaṁ speech·actionvacīkammaṁ livelihoodājīvo well·purifiedsuparisuddho ishoti.
thus this for himEvamassāyaṁ nobleariyo eightfoldaṭṭhaṅgiko pathmaggo development·fulfillmentbhāvanāpāripūriṁ goesgacchati.
for himTassa thusevaṁ thisimaṁ nobleariyaṁ eightfoldaṭṭhaṅgikaṁ pathmaggaṁ developingbhāvayato four + alsocattāropi mindfulness·foundationssatipaṭṭhānā development·fulfillmentbhāvanāpāripūriṁ gogacchanti, four + alsocattāropi right effortssammappadhānā development·fulfillmentbhāvanāpāripūriṁ gogacchanti, four + alsocattāropi psychic power·basesiddhipādā development·fulfillmentbhāvanāpāripūriṁ gogacchanti, five + alsopañcapi facultiesindriyāni development·fulfillmentbhāvanāpāripūriṁ gogacchanti, five + alsopañcapi powersbalāni development·fulfillmentbhāvanāpāripūriṁ gogacchanti, seven + alsosattapi awakening factorsbojjhaṅgā development·fulfillmentbhāvanāpāripūriṁ gogacchanti.
for him theseTassime twodve qualitiesdhammā yoke·boundyuganandhā proceedvattanti—
serenitysamatho andca discernmentvipassanā andca.
heSo whicheverye qualitiesdhammā higher·knowledgeabhiññā fully·knowablepariññeyyā thosete qualitiesdhamme higher·knowledgeabhiññā fully understandsparijānāti.

The view of such a person is right view. Their intention is right intention, their effort is right effort, their mindfulness is right mindfulness, and their immersion is right immersion. And their actions of body and speech, and their livelihood, have already been fully purified before. So this noble eightfold path is fully developed. When the noble eightfold path is developed, the following are fully developed: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, and the seven awakening factors. And these two qualities proceed in conjunction: serenity and discernment. They completely understand by direct knowledge those things that should be completely understood by direct knowledge.

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