Mahāsaḷāyatanikasutta

Majjhima Nikāya 149

Mahāsaḷāyatanikasutta

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

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Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati.
Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti.
Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti.

They give up by direct knowledge those things that should be given up by direct knowledge. They develop by direct knowledge those things that should be developed by direct knowledge. They realize by direct knowledge those things that should be realized by direct knowledge.

Katame ca, bhikkhave, dhammā abhiññā pariññeyyā?
‘Pañcupādānakkhandhā’ tissa vacanīyaṁ,
seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
Ime dhammā abhiññā pariññeyyā.
Katame ca, bhikkhave, dhammā abhiññā pahātabbā?
Avijjā ca bhavataṇhā ca—
ime dhammā abhiññā pahātabbā.
Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā?
Samatho ca vipassanā ca—
ime dhammā abhiññā bhāvetabbā.
Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā?
Vijjā ca vimutti ca—
ime dhammā abhiññā sacchikātabbā.

And what are the things that should be completely understood by direct knowledge? You should say: ‘The five grasping aggregates.’ That is: form, feeling, perception, choices, and consciousness. These are the things that should be completely understood by direct knowledge. And what are the things that should be given up by direct knowledge? Ignorance and craving for continued existence. These are the things that should be given up by direct knowledge. And what are the things that should be developed by direct knowledge? Serenity and discernment. These are the things that should be developed by direct knowledge. And what are the things that should be realized by direct knowledge? Knowledge and freedom. These are the things that should be realized by direct knowledge.

When you 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 are not aroused by these things. …

Tassa asārattassa asaṁyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṁ pañcupādānakkhandhā apacayaṁ gacchanti.
Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pahīyati.
Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti;
kāyikāpi santāpā pahīyanti, cetasikāpi santāpā pahīyanti;
kāyikāpi pariḷāhā pahīyanti, cetasikāpi pariḷāhā pahīyanti.
So kāyasukhampi cetosukhampi paṭisaṁvedeti.

For one who is not clinging, not fettered, not deluded, dwelling contemplating danger, in the future the five aggregates of clinging go to diminution. And the craving that produces renewed existence, accompanied by delight and lust, delighting here and there, that is abandoned for him. For him even bodily distresses are abandoned, even mental distresses are abandoned; even bodily torments are abandoned, even mental torments are abandoned; even bodily fevers are abandoned, even mental fevers are abandoned. He experiences even bodily pleasure and even mental pleasure.

Yā tathābhūtassa diṭṭhi sāssa hoti sammādiṭṭhi;
yo tathābhūtassa saṅkappo svāssa hoti sammāsaṅkappo;
yo tathābhūtassa vāyāmo svāssa hoti sammāvāyāmo;
yā tathābhūtassa sati sāssa hoti sammāsati;
yo tathābhūtassa samādhi svāssa hoti sammāsamādhi.
Pubbeva kho panassa kāyakammaṁ vacīkammaṁ ājīvo suparisuddho hoti.
Evamassāyaṁ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati.

Whichever view there is in one who is such, that for him is right view; whichever thought there is in one who is such, that for him is right thought; whichever effort there is in one who is such, that for him is right effort; whichever mindfulness there is in one who is such, that for him is right mindfulness; whichever concentration there is in one who is such, that for him is right concentration. But beforehand, indeed, his bodily action, verbal action, and livelihood are well purified. Thus for him this noble eightfold path goes to fulfilment by development.

Tassa evaṁ imaṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṁ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṁ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṁ gacchanti, pañcapi indriyāni bhāvanāpāripūriṁ gacchanti, pañcapi balāni bhāvanāpāripūriṁ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṁ gacchanti.

For one developing this noble eightfold path thus, the four establishments of mindfulness go to fulfillment through development, the four right endeavors go to fulfillment through development, the four bases of success go to fulfillment through development, the five faculties go to fulfillment through development, the five powers go to fulfillment through development, the seven factors of awakening go to fulfillment through development.

Tassime dve dhammā yuganandhā vattanti—
samatho ca vipassanā ca.
So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti.
Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati.
Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti.
Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti.

These two qualities for him proceed yoked together— serenity and insight. Whatever qualities are to be fully understood by direct knowledge, those qualities he fully understands by direct knowledge. Whatever qualities are to be abandoned by direct knowledge, those qualities he abandons by direct knowledge. Whatever qualities are to be developed by direct knowledge, those qualities he develops by direct knowledge. Whatever qualities are to be realized by direct knowledge, those qualities he realizes by direct knowledge.

And which things, monks, are to be fully understood by direct knowledge? 'The five aggregates of clinging' is what should be said to this one, that is to say: the form aggregate of clinging, the feeling aggregate of clinging, the perception aggregate of clinging, the formations aggregate of clinging, the consciousness aggregate of clinging. These things are to be fully understood by direct knowledge.

Katame ca, bhikkhave, dhammā abhiññā pahātabbā?
Avijjā ca bhavataṇhā ca—
ime dhammā abhiññā pahātabbā.

And what, monks, are the phenomena to be abandoned by direct knowledge? Ignorance and craving for existence—these are the phenomena to be abandoned by direct knowledge.

Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā?
Samatho ca vipassanā ca—
ime dhammā abhiññā bhāvetabbā.

And what, monks, are the qualities to be developed by direct knowledge? Serenity and insight—these are the qualities to be developed by direct knowledge.

Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā?
Vijjā ca vimutti ca—
ime dhammā abhiññā sacchikātabbā”ti.
Idamavoca bhagavā.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Mahāsaḷāyatanikasuttaṁ niṭṭhitaṁ sattamaṁ.

These are the things that should be realized by direct knowledge.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

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