mn149:1.1So I have heard.This discourse is “great” because it integrates multiple distinct teaching frameworks within the six sense fields. These include the majority of the saṁyutta-mātikā, the list of topics making up the Saṁyutta Nikāya. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

mn149:1.5“Venerable sir,” they replied. The Buddha said this:

mn149:2.1“Mendicants, I shall teach you the great discourse on what relates to the six sense fields.For āyatanika see MN121:10.1, where it refers to the life faculty of the body that is “related to the six sense fields”; there are also heavens and hells “related to the six fields of contact” (MN50:22.1, Sb 35:35.135). In each case it refers to something that is connected to or related to the six sense fields, as indicated by the suffix ika. Here this refers to the fact that this discourse treats multiple distinct teaching frameworks in relation to the six sense fields. These include the majority of the saṁyutta-mātikā, the list of topics making up the Saṁyutta Nikāya. And this inclusive and integrative nature in turn explains why the teaching is “great”. Listen and apply your mind well, I will speak.”

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mn149:2.3“Yes, sir,” they replied. The Buddha said this:

mn149:3.1“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.

mn149:3.2Someone who lives aroused like this—fettered, confused, concentrating on gratification—accumulates the five grasping aggregates for themselves in the future.In other words, one who becomes attached to sense experience creates kamma that generates a new life consisting of the five aggregates. This passage integrates the teachings on the six sense fields and the five aggregates under the first noble truth, as well as briefly implying the basic principle of dependent origination. And their craving—which leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands—grows.This is the second noble truth. Their physical and mental stress, torment, and fever grow. And they experience physical and mental suffering.

mn149:4-7.1When 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.

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mn149:8.1Someone 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 wherever it lands—grows. Their physical and mental stress, torment, and fever grow. And they experience physical and mental suffering.

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mn149:9.1When 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.

mn149:9.2Someone 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 wherever it lands—is given up. Their physical and mental stress, torment, and fever are given up. And they experience physical and mental pleasure.

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mn149:10.1The 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.

mn149:10.8When 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.The eightfold path is brought in as well, along with the other main teachings of the path.

mn149:10.9And these two qualities proceed in conjunction: serenity and discernment.Discussed in more detail at AN4.170. They completely understand by direct knowledge those things that should be completely understood by direct knowledge.This refers to the distinct functions to be exercised in relation to each of the four noble truths (SN56.11). 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.

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mn149:11.1And 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.

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mn149:11.5And 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.

mn149:11.8And 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.

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mn149:11.11And 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.

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mn149:12-18.1When 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. … These are the things that should be realized by direct knowledge.”

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mn149:26.4That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti.

"Bhadante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

"mahāsaḷāyatanikaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī"ti.

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"Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

2"Cakkhuṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, rūpe ajānaṁ apassaṁ yathābhūtaṁ, cakkhuviññāṇaṁ ajānaṁ apassaṁ yathābhūtaṁ, cakkhusamphassaṁ ajānaṁ apassaṁ yathābhūtaṁ, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ajānaṁ apassaṁ yathābhūtaṁ, cakkhusmiṁ sārajjati, rūpesu sārajjati, cakkhuviññāṇe sārajjati, cakkhusamphasse sārajjati, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi sārajjati.

3Tassa sārattassa saṁyuttassa sammūḷhassa assādānupassino viharato āyatiṁ pañcupādānakkhandhā upacayaṁ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati. Tassa kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti; kāyikāpi santāpā pavaḍḍhanti, cetasikāpi santāpā pavaḍḍhanti; kāyikāpi pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti. So kāyadukkhampi cetodukkhampi paṭisaṁvedeti.

4Sotaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ … pe … ghānaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ … pe … jivhaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ … pe … kāyaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ … pe … manaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, dhamme, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, manoviññāṇaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, manosamphassaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ajānaṁ apassaṁ yathābhūtaṁ, manasmiṁ sārajjati, dhammesu sārajjati, manoviññāṇe sārajjati, manosamphasse sārajjati, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi sārajjati.

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5Tassa sārattassa saṁyuttassa sammūḷhassa assādānupassino viharato āyatiṁ pañcupādānakkhandhā upacayaṁ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati. Tassa kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti; kāyikāpi santāpā pavaḍḍhanti, cetasikāpi santāpā pavaḍḍhanti; kāyikāpi pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti. So kāyadukkhampi cetodukkhampi paṭisaṁvedeti.

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6Cakkhuñca kho, bhikkhave, jānaṁ passaṁ yathābhūtaṁ, rūpe jānaṁ passaṁ yathābhūtaṁ, cakkhuviññāṇaṁ jānaṁ passaṁ yathābhūtaṁ, cakkhusamphassaṁ jānaṁ passaṁ yathābhūtaṁ, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jānaṁ passaṁ yathābhūtaṁ, cakkhusmiṁ na sārajjati, rūpesu na sārajjati, cakkhuviññāṇe na sārajjati, cakkhusamphasse na sārajjati, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi na sārajjati.

7Tassa 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.

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8Yā 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.

9Tassa 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.

10Tassime 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.

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11Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? ‘Pañcupādānakkhandhā’ tissa vacanīyaṁ, seyyathidaṁ — rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime dhammā abhiññā pariññeyyā.

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12Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca — ime dhammā abhiññā pahātabbā.

13Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca — ime dhammā abhiññā bhāvetabbā.

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14Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca — ime dhammā abhiññā sacchikātabbā.

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15Sotaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ … pe … ghānaṁ bhikkhave, jānaṁ passaṁ yathābhūtaṁ … pe … jivhaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ … pe … kāyaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ … pe … manaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ, dhamme jānaṁ passaṁ yathābhūtaṁ, manoviññāṇaṁ jānaṁ passaṁ yathābhūtaṁ, manosamphassaṁ jānaṁ passaṁ yathābhūtaṁ, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jānaṁ passaṁ yathābhūtaṁ, manasmiṁ na sārajjati, dhammesu na sārajjati, manoviññāṇe na sārajjati, manosamphasse na sārajjati, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi na sārajjati.

16Tassa 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.

17Yā 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.

18Tassa 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.

19Tassime 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.

20Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? ‘Pañcupādānakkhandhā’ tissa vacanīyaṁ, seyyathidaṁ — rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime dhammā abhiññā pariññeyyā.

21Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca — ime dhammā abhiññā pahātabbā.

22Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca — ime dhammā abhiññā bhāvetabbā.

23Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca — ime dhammā abhiññā sacchikātabbā"ti.

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24Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Mahāsaḷāyatanikasuttaṁ niṭṭhitaṁ sattamaṁ.