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 heardsutaṁ—
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 knowingajānaṁ not seeingapassaṁ as it really isyathābhūtaṁ, sightsrūpe not knowingajānaṁ not seeingapassaṁ as it really isyathābhūtaṁ, eye consciousnesscakkhuviññāṇaṁ not knowingajānaṁ not seeingapassaṁ as it really isyathābhūtaṁ, eye contactcakkhusamphassaṁ not knowingajānaṁ not seeingapassaṁ as it really isyathābhūtaṁ, that isyamidaṁ dependent on eye contactcakkhusamphassapaccayā arisesuppajjati feltvedayitaṁ pleasantsukhaṁ orvā painfuldukkhaṁ orvā neutraladukkhamasukhaṁ orvā that tootampi not knowingajānaṁ not seeingapassaṁ as it really isyathābhūtaṁ, in the eyecakkhusmiṁ becomes attachedsārajjati, in sightsrūpesu becomes attachedsārajjati, in eye consciousnesscakkhuviññāṇe becomes attachedsārajjati, in eye contactcakkhusamphasse becomes attachedsārajjati, that isyamidaṁ dependent on eye contactcakkhusamphassapaccayā arisesuppajjati feltvedayitaṁ pleasantsukhaṁ orvā painfuldukkhaṁ orvā neutraladukkhamasukhaṁ orvā in that tootasmimpi becomes attachedsārajjati.
for that oneTassa attachedsārattassa fetteredsaṁyuttassa confusedsammūḷhassa contemplating gratificationassādānupassino dwellingviharato in the futureāyatiṁ the five grasping aggregatespañcupādānakkhandhā accumulationupacayaṁ go togacchanti.
cravingTaṇhā and for themcassa leading to future livesponobbhavikā mixed with relishing and greednandīrāgasahagatā delighting there wherever it alightstatratatrābhinandinī, thatsā and for themcassa growspavaḍḍhati.
for that oneTassa physical tookāyikāpi stressdarathā growpavaḍḍhanti, mental toocetasikāpi stressdarathā growpavaḍḍhanti;
physical tookāyikāpi tormentsantāpā growpavaḍḍhanti, mental toocetasikāpi tormentsantāpā growpavaḍḍhanti;
physical tookāyikāpi feverpariḷāhā growpavaḍḍhanti, mental toocetasikāpi feverpariḷāhā growpavaḍḍhanti.
heSo physical pain tookāyadukkhampi mental pain toocetodukkhampi experiencespaṭisaṁvedeti.

“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 who is fetteredsaṁyuttassa who is 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 mixed up with relishing and greednandīrāgasahagatā taking pleasure there wherever it alightstatratatrābhinandinī, thatsā and for himcassa growspavaḍḍhati.
for himTassa bodily tookāyikāpi stressdarathā they growpavaḍḍhanti, mental toocetasikāpi stressdarathā they growpavaḍḍhanti;
bodily tookāyikāpi tormentsantāpā they growpavaḍḍhanti, mental toocetasikāpi tormentsantāpā they growpavaḍḍhanti;
bodily tookāyikāpi feverpariḷāhā they growpavaḍḍhanti, mental toocetasikāpi feverpariḷāhā they growpavaḍḍhanti.
heSo bodily suffering tookāyadukkhampi mental suffering toocetodukkhampi experiencespaṭisaṁvedeti.

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.

and as for the eyeCakkhuñca indeedkho, monksbhikkhave, knowingjānaṁ seeingpassaṁ trulyyathābhūtaṁ, sightsrūpe knowingjānaṁ seeingpassaṁ trulyyathābhūtaṁ, eye consciousnesscakkhuviññāṇaṁ knowingjānaṁ seeingpassaṁ trulyyathābhūtaṁ, eye contactcakkhusamphassaṁ knowingjānaṁ seeingpassaṁ trulyyathābhūtaṁ, whatever is thisyamidaṁ dependent on eye contactcakkhusamphassapaccayā arisesuppajjati feltvedayitaṁ pleasantsukhaṁ orvā painfuldukkhaṁ orvā neutraladukkhamasukhaṁ orvā that tootampi knowingjānaṁ seeingpassaṁ trulyyathābhūtaṁ, regarding the eyecakkhusmiṁ notna is arousedsārajjati, regarding sightsrūpesu notna is arousedsārajjati, regarding eye consciousnesscakkhuviññāṇe notna is arousedsārajjati, regarding eye contactcakkhusamphasse notna is arousedsārajjati, whatever is thisyamidaṁ dependent on eye contactcakkhusamphassapaccayā arisesuppajjati feltvedayitaṁ pleasantsukhaṁ orvā painfuldukkhaṁ orvā neutraladukkhamasukhaṁ orvā regarding that tootasmimpi notna is arousedsārajjati.
for himTassa unarousedasārattassa unfetteredasaṁyuttassa unconfusedasammūḷhassa contemplating drawbacksādīnavānupassino dwellingviharato in the futureāyatiṁ the five grasping aggregatespañcupādānakkhandhā dispersalapacayaṁ gogacchanti.
cravingTaṇhā and for himcassa leading to future livesponobbhavikā accompanied by relishing and greednandīrāgasahagatā 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 physical pleasure tookāyasukhampi mental 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 of one who is suchtathābhūtassa viewdiṭṭhi his issāssa ishoti right viewsammādiṭṭhi;
whicheveryo of one who is suchtathābhūtassa intentionsaṅkappo his issvāssa ishoti right intentionsammāsaṅkappo;
whicheveryo of one who is suchtathābhūtassa effortvāyāmo his issvāssa ishoti right effortsammāvāyāmo;
whicheveryā of one who is suchtathābhūtassa mindfulnesssati his issāssa ishoti right mindfulnesssammāsati;
whicheveryo of one who is suchtathābhūtassa immersionsamādhi his issvāssa ishoti right immersionsammāsamādhi.
previously indeedPubbeva indeedkho and for himpanassa bodily actionkāyakammaṁ verbal actionvacīkammaṁ livelihoodājīvo fully purifiedsuparisuddho ishoti.
thus this for himEvamassāyaṁ nobleariyo eightfoldaṭṭhaṅgiko pathmaggo fulfillment by developmentbhāvanāpāripūriṁ goesgacchati.
for himTassa thusevaṁ thisimaṁ nobleariyaṁ eightfoldaṭṭhaṅgikaṁ pathmaggaṁ developingbhāvayato four alsocattāropi foundations of mindfulnesssatipaṭṭhānā fulfillment by developmentbhāvanāpāripūriṁ gogacchanti, four alsocattāropi right effortssammappadhānā fulfillment by developmentbhāvanāpāripūriṁ gogacchanti, four alsocattāropi bases of psychic poweriddhipādā fulfillment by developmentbhāvanāpāripūriṁ gogacchanti, five alsopañcapi facultiesindriyāni fulfillment by developmentbhāvanāpāripūriṁ gogacchanti, five alsopañcapi powersbalāni fulfillment by developmentbhāvanāpāripūriṁ gogacchanti, seven alsosattapi awakening factorsbojjhaṅgā fulfillment by developmentbhāvanāpāripūriṁ gogacchanti.
for him theseTassime twodve qualitiesdhammā yoked togetheryuganandhā proceedvattanti—
serenitysamatho andca discernmentvipassanā andca.
heSo whicheverye qualitiesdhammā by direct knowledgeabhiññā should be fully understoodpariññeyyā thosete qualitiesdhamme by direct 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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