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Majjhima Nikaya

MN149: Mahāsaḷāyatanikasutta - The Great Discourse on the Six Sense Field

1So 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:

“Mendicants, I shall teach you the great discourse on the six sense fields. Listen and pay close attention, I will speak.”

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


2“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 conditioned by eye contact, you’re aroused by desire for these things.

3Someone 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 rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms — grows. Their physical and mental stress, torment, and fever grow. And they experience physical and mental suffering.


4When you don’t truly know and see the ear … nose … tongue … body … mind, thoughts, mind consciousness, mind contact, and what is felt as pleasant, painful, or neutral that arises conditioned by mind contact, you’re aroused by desire for these things.


5Someone 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 rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms — grows. Their physical and mental stress, torment, and fever grow. And they experience physical and mental suffering.

6When you do truly know and see the eye, sights, eye consciousness, eye contact, and what is felt as pleasant, painful, or neutral that arises conditioned by eye contact, you’re not aroused by desire for these things.

7Someone 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 rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms — is given up. Their physical and mental stress, torment, and fever are given up. And they experience physical and mental pleasure.

8The 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 have already been fully purified before. So this noble eightfold path is fully developed.


9When 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.

10And 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. 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.


11And 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.

12And 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.

13And 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.

14And 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.


15-23When you truly know and see the ear … nose … tongue … body … mind, thoughts, mind consciousness, mind contact, and what is felt as pleasant, painful, or neutral that arises conditioned by mind contact, you are not aroused by desire for these things. …

These are the things that should be realized by direct knowledge.”


24That is what the Buddha said. Satisfied, the mendicants were happy with 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.

"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.


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.

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.

8Yā tathābhūtassa diṭṭhi sāssa hoti sammādiṭṭhi; yo tathābhūtassa sankappo svāssa hoti sammāsankappo; 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 aṭṭhangiko maggo bhāvanāpāripūriṁ gacchati.


9Tassa evaṁ imaṁ ariyaṁ aṭṭhangikaṁ maggaṁ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṁ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṁ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṁ gacchanti, pañcapi indriyāni bhāvanāpāripūriṁ gacchanti, pañcapi balāni bhāvanāpāripūriṁ gacchanti, sattapi bojjhangā 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.


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

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.

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


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 sankappo svāssa hoti sammāsankappo; 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 aṭṭhangiko maggo bhāvanāpāripūriṁ gacchati.

18Tassa evaṁ imaṁ ariyaṁ aṭṭhangikaṁ maggaṁ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṁ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṁ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṁ gacchanti, pañcapi indriyāni bhāvanāpāripūriṁ gacchanti, pañcapi balāni bhāvanāpāripūriṁ gacchanti, sattapi bojjhangā 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, sankhārupādānakkhandho, 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.


24Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Mahāsaḷāyatanikasuttaṁ niṭṭhitaṁ sattamaṁ.