Mahāsaḷāyatanikasutta

Majjhima Nikāya 149

Mahāsaḷāyatanikasutta

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

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whichYe thingsdhammā by direct knowledgeabhiññā should be given uppahātabbā thosete thingsdhamme by direct knowledgeabhiññā gives uppajahati.
whichYe thingsdhammā by direct knowledgeabhiññā should be developedbhāvetabbā thosete thingsdhamme by direct knowledgeabhiññā developsbhāveti.
whichYe thingsdhammā by direct knowledgeabhiññā should be realizedsacchikātabbā thosete thingsdhamme by direct knowledgeabhiññā realizessacchikaroti.

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.

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.

earSotaṁ, monksbhikkhave, knowingjānaṁ seeingpassaṁ as it truly isyathābhūtaṁ elision marker…pe…
noseghānaṁ monksbhikkhave, knowingjānaṁ seeingpassaṁ as it truly isyathābhūtaṁ elision marker…pe…
tonguejivhaṁ, monksbhikkhave, knowingjānaṁ seeingpassaṁ as it truly isyathābhūtaṁ elision marker…pe…
bodykāyaṁ, monksbhikkhave, knowingjānaṁ seeingpassaṁ as it truly isyathābhūtaṁ elision marker…pe…
mindmanaṁ, monksbhikkhave, knowingjānaṁ seeingpassaṁ as it truly isyathābhūtaṁ, ideasdhamme knowingjānaṁ seeingpassaṁ as it truly isyathābhūtaṁ, mind consciousnessmanoviññāṇaṁ knowingjānaṁ seeingpassaṁ as it truly isyathābhūtaṁ, mind contactmanosamphassaṁ knowingjānaṁ seeingpassaṁ as it truly isyathābhūtaṁ, which is thisyamidaṁ because of mind contactmanosamphassapaccayā arisesuppajjati feelingvedayitaṁ pleasantsukhaṁ orvā painfuldukkhaṁ orvā neither painful nor pleasantadukkhamasukhaṁ orvā that tootampi knowingjānaṁ seeingpassaṁ as it truly isyathābhūtaṁ, in the mindmanasmiṁ notna is arousedsārajjati, in ideasdhammesu notna is arousedsārajjati, in mind consciousnessmanoviññāṇe notna is arousedsārajjati, in mind contactmanosamphasse notna is arousedsārajjati, which is thisyamidaṁ because of mind contactmanosamphassapaccayā arisesuppajjati feelingvedayitaṁ pleasantsukhaṁ orvā painfuldukkhaṁ orvā neither painful nor pleasantadukkhamasukhaṁ orvā in that tootasmimpi notna is arousedsārajjati.

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. …

for himTassa not clingingasārattassa not fetteredasaṁyuttassa not deludedasammūḷhassa contemplating dangerādīnavānupassino dwellingviharato in the futureāyatiṁ the five aggregates of clingingpañcupādānakkhandhā to diminutionapacayaṁ gogacchanti.
cravingTaṇhā and for himcassa producing renewed existenceponobbhavikā accompanied by delight and lustnandīrāgasahagatā delighting here and theretatratatrābhinandinī, thatsā and for himcassa is abandonedpahīyati.
for himTassa even bodilykāyikāpi distressesdarathā are abandonedpahīyanti, even mentalcetasikāpi distressesdarathā are abandonedpahīyanti;
even bodilykāyikāpi tormentssantāpā are abandonedpahīyanti, even mentalcetasikāpi tormentssantāpā are abandonedpahīyanti;
even bodilykāyikāpi feverspariḷāhā are abandonedpahīyanti, even mentalcetasikāpi feverspariḷāhā are abandonedpahīyanti.
heSo even bodily pleasurekāyasukhampi even mental pleasurecetosukhampi he experiencespaṭisaṁvedeti.

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.

whicheverYā of one who is suchtathābhūtassa viewdiṭṭhi that for himsāssa ishoti right viewsammādiṭṭhi;
whicheveryo of one who is suchtathābhūtassa thoughtsaṅkappo that for himsvāssa ishoti right thoughtsammāsaṅkappo;
whicheveryo of one who is suchtathābhūtassa effortvāyāmo that for himsvāssa ishoti right effortsammāvāyāmo;
whicheveryā of one who is suchtathābhūtassa mindfulnesssati that for himsāssa ishoti right mindfulnesssammāsati;
whicheveryo of one who is suchtathābhūtassa concentrationsamādhi that for himsvāssa ishoti right concentrationsammāsamādhi.
beforePubbeva indeedkho and for himpanassa bodily actionkāyakammaṁ verbal actionvacīkammaṁ livelihoodājīvo well purifiedsuparisuddho ishoti.
thus for him thisEvamassāyaṁ nobleariyo eightfoldaṭṭhaṅgiko pathmaggo to fulfilment by developmentbhāvanāpāripūriṁ goesgacchati.

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.

for that oneTassa thusevaṁ thisimaṁ nobleariyaṁ eightfoldaṭṭhaṅgikaṁ pathmaggaṁ for one developingbhāvayato these four toocattāropi establishings of mindfulnesssatipaṭṭhānā fulfillment through developmentbhāvanāpāripūriṁ they gogacchanti, these four toocattāropi right endeavorssammappadhānā fulfillment through developmentbhāvanāpāripūriṁ they gogacchanti, these four toocattāropi bases of successiddhipādā fulfillment through developmentbhāvanāpāripūriṁ they gogacchanti, these five toopañcapi facultiesindriyāni fulfillment through developmentbhāvanāpāripūriṁ they gogacchanti, these five toopañcapi powersbalāni fulfillment through developmentbhāvanāpāripūriṁ they gogacchanti, these seven toosattapi factors of awakeningbojjhaṅgā fulfillment through developmentbhāvanāpāripūriṁ they go.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.

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.

whichKatame andca, monksbhikkhave, thingsdhammā by direct knowledgeabhiññā to be fully understoodpariññeyyā?
the five aggregates of clinging‘Pañcupādānakkhandhā’ to this onetissa it should be saidvacanīyaṁ, that is to sayseyyathidaṁ—
the form aggregate of clingingrūpupādānakkhandho, the feeling aggregate of clingingvedanupādānakkhandho, the perception aggregate of clingingsaññupādānakkhandho, the formations aggregate of clingingsaṅkhārupādānakkhandho, the consciousness aggregate of clingingviññāṇupādānakkhandho.
theseIme thingsdhammā by direct knowledgeabhiññā to be fully understoodpariññeyyā.

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.

whichKatame andca, monksbhikkhave, phenomenadhammā by direct knowledgeabhiññā to be abandonedpahātabbā?
ignoranceAvijjā andca craving for existencebhavataṇhā andca—
theseime phenomenadhammā by direct knowledgeabhiññā to be abandonedpahātabbā.

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.

whichKatame andca, monksbhikkhave, qualitiesdhammā by direct knowledgeabhiññā to be developedbhāvetabbā?
serenitySamatho andca insightvipassanā andca—
theseime qualitiesdhammā by direct knowledgeabhiññā to be developedbhāvetabbā.

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.

whichKatame andca, monksbhikkhave, thingsdhammā by direct knowledgeabhiññā should be realizedsacchikātabbā?
knowledgeVijjā andca freedomvimutti andca—
theseime thingsdhammā by direct knowledgeabhiññā should be realizedsacchikātabbā”ti.
this he saidIdamavoca the Blessed Onebhagavā.
satisfiedAttamanā thosete monksbhikkhū of the Blessed Onebhagavato what was saidbhāsitaṁ approvedabhinandunti.
the Great Discourse on What Relates to the Six Sense FieldsMahāsaḷāyatanikasuttaṁ is finishedniṭṭhitaṁ seventhsattamaṁ.

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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