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Majjhima Nikāya 149 Middle Discourses 149
Mahāsaḷāyatanikasutta The Great Discourse on What Relates to the Six Sense Fields The Great Sixfold Base
Evaṁ me sutaṁ—So I have heard. Thus have I heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, There he addressed the bhikkhus thus:
“bhikkhavo”ti. “Mendicants!” “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. “Venerable sir,” they replied.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:
“mahāsaḷāyatanikaṁ vo, bhikkhave, desessāmi. “Mendicants, I shall teach you the great discourse on what relates to the six sense fields. “Bhikkhus, I shall teach you a discourse on the great sixfold base.
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen and apply your mind well, I will speak.” Listen and attend closely to what I shall say.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, sir,” they replied. “Yes, venerable sir,” the bhikkhus replied.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:
“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. “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. “Bhikkhus, when one does not know and see the eye as it actually is, when one does not know and see forms as they actually are, when one does not know and see eye-consciousness as it actually is, when one does not know and see eye-contact as it actually is, when one does not know and see as it actually is [the feeling] felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact as condition, then one is inflamed by lust for the eye, for forms, for eye-consciousness, for eye-contact, for [the feeling] felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact as condition.
Tassa sārattassa saṁyuttassa sammūḷhassa assādānupassino viharato āyatiṁ pañcupādānakkhandhā upacayaṁ gacchanti. Someone who lives aroused like this—fettered, confused, concentrating on gratification—accumulates the five grasping aggregates for themselves in the future. When one abides inflamed by lust, fettered, infatuated, contemplating gratification, then the five aggregates affected by clinging are built up for oneself in the future;
Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati. And their craving—which leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights—grows. and one’s craving—which brings renewal of being, is accompanied by delight and lust, and delights in this and that—increases.
Tassa kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti; Their physical and mental stress, One’s bodily and mental troubles increase,
kāyikāpi santāpā pavaḍḍhanti, cetasikāpi santāpā pavaḍḍhanti; torment, one’s bodily and mental torments increase,
kāyikāpi pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti. and fever grow. one’s bodily and mental fevers increase,
So kāyadukkhampi cetodukkhampi paṭisaṁvedeti. And they experience physical and mental suffering. and one experiences bodily and mental suffering.
Sotaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ …pe… When you don’t truly know and see the ear … “When one does not know and see the ear as it actually is…
ghānaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ …pe… nose … when one does not know and see the nose as it actually is…
jivhaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ …pe… tongue … when one does not know and see the tongue as it actually is…
kāyaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ …pe… body … when one does not know and see the body as it actually is…
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. 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. When one does not know and see the mind as it actually is, when one does not know and see mind-objects as they actually are, when one does not know and see mind-consciousness as it actually is, when one does not know and see mind-contact as it actually is, when one does not know and see as it actually is [the feeling] felt as pleasant or painful or neither-painful-nor-pleasant that arises with mind-contact as condition, then one is inflamed by lust for the mind, for mind-objects, for mind-consciousness, for mind-contact, for [the feeling] felt as pleasant or painful or neither-painful-nor-pleasant that arises with mind-contact as condition.
Tassa sārattassa saṁyuttassa sammūḷhassa assādānupassino viharato āyatiṁ pañcupādānakkhandhā upacayaṁ gacchanti. Someone who lives aroused like this—fettered, confused, concentrating on gratification—accumulates the five grasping aggregates for themselves in the future. When one abides inflamed by lust, fettered, infatuated, contemplating gratification, then the five aggregates affected by clinging are built up for oneself in the future;
Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati. And their craving—which leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights—grows. and one’s craving—which brings renewal of being, is accompanied by delight and lust, and delights in this and that—increases.
Tassa kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti; Their physical and mental stress, One’s bodily and mental troubles increase,
kāyikāpi santāpā pavaḍḍhanti, cetasikāpi santāpā pavaḍḍhanti; torment, one’s bodily and mental torments increase,
kāyikāpi pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti. and fever grow. one’s bodily and mental fevers increase,
So kāyadukkhampi cetodukkhampi paṭisaṁvedeti. And they experience physical and mental suffering. and one experiences bodily and mental suffering.
Cakkhuñca 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. 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. “Bhikkhus, when one knows and sees the eye as it actually is, when one knows and sees forms as they actually are, when one knows and sees eye-consciousness as it actually is, when one knows and sees eye-contact as it actually is, when one knows and sees as it actually is [the feeling] felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact as condition, then one is not inflamed by lust for the eye, for forms, for eye-consciousness, for eye-contact, for [the feeling] felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact as condition.
Tassa asārattassa asaṁyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṁ pañcupādānakkhandhā apacayaṁ gacchanti. Someone who lives unaroused like this—unfettered, unconfused, concentrating on drawbacks—disperses the five grasping aggregates for themselves in the future. When one abides uninflamed by lust, unfettered, uninfatuated, contemplating danger, then the five aggregates affected by clinging are diminished for oneself in the future;
Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pahīyati. And their craving—which leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights—is given up. and one’s craving—which brings renewal of being, is accompanied by delight and lust, and delights in this or that—is abandoned.
Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti; Their physical and mental stress, One’s bodily and mental troubles are abandoned,
kāyikāpi santāpā pahīyanti, cetasikāpi santāpā pahīyanti; torment, one’s bodily and mental torments are abandoned,
kāyikāpi pariḷāhā pahīyanti, cetasikāpi pariḷāhā pahīyanti. and fever are given up. one’s bodily and mental fevers are abandoned,
So kāyasukhampi cetosukhampi paṭisaṁvedeti. And they experience physical and mental pleasure. and one experiences bodily and mental pleasure.
Yā tathābhūtassa diṭṭhi sāssa hoti sammādiṭṭhi; The view of such a person is right view. The view of a person such as this is right view.
yo tathābhūtassa saṅkappo svāssa hoti sammāsaṅkappo; Their intention is right intention, His intention is right intention;
yo tathābhūtassa vāyāmo svāssa hoti sammāvāyāmo; their effort is right effort, his effort is right effort;
yā tathābhūtassa sati sāssa hoti sammāsati; their mindfulness is right mindfulness, his mindfulness is right mindfulness;
yo tathābhūtassa samādhi svāssa hoti sammāsamādhi. and their immersion is right immersion. his concentration is right concentration.
Pubbeva kho panassa kāyakammaṁ vacīkammaṁ ājīvo suparisuddho hoti. And their actions of body and speech, and their livelihood, have already been fully purified before. But his bodily action, his verbal action, and his livelihood have already been well purified earlier.
Evamassāyaṁ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati. So this noble eightfold path is fully developed. Thus this Noble Eightfold Path comes to fulfilment in him 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. 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. When he develops this Noble Eightfold Path, the four foundations of mindfulness also come to fulfilment in him by development; the four right kinds of striving also come to fulfilment in him by development; the four bases for spiritual power also come to fulfilment in him by development; the five faculties also come to fulfilment in him by development; the five powers also come to fulfilment in him by development; the seven enlightenment factors also come to fulfilment in him by development.
Tassime dve dhammā yuganandhā vattanti—And these two qualities proceed in conjunction: These two things occur in him yoked evenly together—
samatho ca vipassanā ca. serenity and discernment. serenity and insight.
So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti. They completely understand by direct knowledge those things that should be completely understood by direct knowledge. He fully understands by direct knowledge those things that should be fully understood by direct knowledge.
Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati. They give up by direct knowledge those things that should be given up by direct knowledge. He abandons by direct knowledge those things that should be abandoned by direct knowledge.
Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti. They develop by direct knowledge those things that should be developed by direct knowledge. He develops by direct knowledge those things that should be developed by direct knowledge.
Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti. They realize by direct knowledge those things that should be realized by direct knowledge. He realises by direct knowledge those things that should be realised by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? And what are the things that should be completely understood by direct knowledge? “And what things should be fully understood by direct knowledge?
‘Pañcupādānakkhandhā’ tissa vacanīyaṁ, You should say: ‘The five grasping aggregates.’ The answer to that is: the five aggregates affected by clinging,
seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. That is: form, feeling, perception, choices, and consciousness. that is, the material form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, the consciousness aggregate affected by clinging.
Ime dhammā abhiññā pariññeyyā. These are the things that should be completely understood by direct knowledge. These are the things that should be fully understood by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā pahātabbā? And what are the things that should be given up by direct knowledge? “And what things should be abandoned by direct knowledge?
Avijjā ca bhavataṇhā ca—Ignorance and craving for continued existence. Ignorance and craving for being—
ime dhammā abhiññā pahātabbā. These are the things that should be given up by direct knowledge. these are the things that should be abandoned by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? And what are the things that should be developed by direct knowledge? “And what things should be developed by direct knowledge?
Samatho ca vipassanā ca—Serenity and discernment. Serenity and insight—
ime dhammā abhiññā bhāvetabbā. These are the things that should be developed by direct knowledge. these are the things that should be developed by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? And what are the things that should be realized by direct knowledge? “And what things should be realised by direct knowledge?
Vijjā ca vimutti ca—Knowledge and freedom. True knowledge and deliverance—
ime dhammā abhiññā sacchikātabbā. These are the things that should be realized by direct knowledge. these are the things that should be realised by direct knowledge.
Sotaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ …pe… When you truly know and see the ear … “When one knows and sees the ear as it actually is…
ghānaṁ bhikkhave, jānaṁ passaṁ yathābhūtaṁ …pe… nose … when one knows and sees the nose as it actually is…
jivhaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ …pe… tongue … when one knows and sees the tongue as it actually is…
kāyaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ …pe… body … when one knows and sees the body as it actually is…
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. 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. … When one knows and sees the mind as it actually is, when one knows and sees mind-objects as they actually are, when one knows and sees mind-consciousness as it actually is, when one knows and sees mind-contact as it actually is, when one knows and sees as it actually is [the feeling] felt as pleasant or painful or neither-painful-nor-pleasant that arises with mind-contact as condition, then one is not inflamed by lust for the mind, for mind-objects, for mind-consciousness, for mind-contact, for [the feeling] felt as pleasant or painful or neither-painful-nor-pleasant that arises with mind-contact as condition.
Tassa asārattassa asaṁyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṁ pañcupādānakkhandhā apacayaṁ gacchanti. When one abides uninflamed by lust, unfettered, uninfatuated, contemplating danger, then the five aggregates affected by clinging are diminished for oneself in the future;
Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pahīyati. and one’s craving—which brings renewal of being, is accompanied by delight and lust, and delights in this or that—is abandoned.
Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti; One’s bodily and mental troubles are abandoned,
kāyikāpi santāpā pahīyanti, cetasikāpi santāpā pahīyanti; one’s bodily and mental torments are abandoned,
kāyikāpi pariḷāhā pahīyanti, cetasikāpi pariḷāhā pahīyanti. one’s bodily and mental fevers are abandoned,
So kāyasukhampi cetosukhampi paṭisaṁvedeti. and one experiences bodily and mental pleasure.
Yā tathābhūtassa diṭṭhi sāssa hoti sammādiṭṭhi; The view of a person such as this is right view.
yo tathābhūtassa saṅkappo svāssa hoti sammāsaṅkappo; His intention is right intention;
yo tathābhūtassa vāyāmo svāssa hoti sammāvāyāmo; his effort is right effort;
yā tathābhūtassa sati sāssa hoti sammāsati; his mindfulness is right mindfulness;
yo tathābhūtassa samādhi svāssa hoti sammāsamādhi. his concentration is right concentration.
Pubbeva kho panassa kāyakammaṁ vacīkammaṁ ājīvo suparisuddho hoti. But his bodily action, his verbal action, and his livelihood have already been well purified earlier.
Evamassāyaṁ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati. Thus this Noble Eightfold Path comes to fulfilment in him 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. When he develops this Noble Eightfold Path, the four foundations of mindfulness also come to fulfilment in him by development; the four right kinds of striving also come to fulfilment in him by development; the four bases for spiritual power also come to fulfilment in him by development; the five faculties also come to fulfilment in him by development; the five powers also come to fulfilment in him by development; the seven enlightenment factors also come to fulfilment in him by development.
Tassime dve dhammā yuganandhā vattanti—These two things occur in him yoked evenly together—
samatho ca vipassanā ca. serenity and insight.
So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti. He fully understands by direct knowledge those things that should be fully understood by direct knowledge.
Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati. He abandons by direct knowledge those things that should be abandoned by direct knowledge.
Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti. He develops by direct knowledge those things that should be developed by direct knowledge.
Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti. He realises by direct knowledge those things that should be realised by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? “And what things should be fully understood by direct knowledge?
‘Pañcupādānakkhandhā’ tissa vacanīyaṁ, seyyathidaṁ—The answer to that is: the five aggregates affected by clinging, that is—
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. the material form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, the consciousness aggregate affected by clinging.
Ime dhammā abhiññā pariññeyyā. These are the things that should be fully understood by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā pahātabbā? “And what things should be abandoned by direct knowledge?
Avijjā ca bhavataṇhā ca—Ignorance and craving for being—
ime dhammā abhiññā pahātabbā. these are the things that should be abandoned by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? “And what things should be developed by direct knowledge?
Samatho ca vipassanā ca—Serenity and insight—
ime dhammā abhiññā bhāvetabbā. these are the things that should be developed by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? “And what things should be realised by direct knowledge?
Vijjā ca vimutti ca—True knowledge and deliverance—
ime dhammā abhiññā sacchikātabbā”ti. These are the things that should be realized by direct knowledge.” these are the things that should be realised by direct knowledge.”
Idamavoca bhagavā. That is what the Buddha said. That is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants approved what the Buddha said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Mahāsaḷāyatanikasuttaṁ niṭṭhitaṁ sattamaṁ.