MahāsaḷāyatanikasuttaThe Great Six Sense-Media Discourse
Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Monastery. Tatra kho bhagavā bhikkhū āmantesi:There he addressed the monks: “bhikkhavo”ti.“Monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:
“mahāsaḷāyatanikaṁ vo, bhikkhave, desessāmi.“Monks, I will teach you the great six sense-media (discourse). Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.Listen & pay close attention. I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.“As you say, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said:
“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.“Not knowing, not seeing the eye as it has come to be; not knowing, not seeing forms… consciousness at the eye… contact at the eye as they have come to be; not knowing, not seeing whatever arises conditioned through contact at the eye—experienced as pleasure, pain, or neither-pleasure-nor-pain—as it has come to be, one is infatuated with the eye… forms… consciousness at the eye… contact at the eye… whatever arises conditioned by contact at the eye and is experienced as pleasure, pain, or neither-pleasure-nor-pain.
Tassa sārattassa saṁyuttassa sammūḷhassa assādānupassino viharato āyatiṁ pañcupādānakkhandhā upacayaṁ gacchanti.“For him—infatuated, attached, confused, not remaining focused on their drawbacks—the five clinging-aggregates head toward future accumulation.
Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati.The craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there—grows within him.
Tassa kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti;His bodily disturbances & mental disturbances grow.
kāyikāpi santāpā pavaḍḍhanti, cetasikāpi santāpā pavaḍḍhanti;His bodily torments & mental torments grow.
kāyikāpi pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti.His bodily distresses & mental distresses grow.
So kāyadukkhampi cetodukkhampi paṭisaṁvedeti.
kāyadukkhampi → kāyikadukkhampi (sya-all, km); kāyikaṁ dukkhampi (mr)He is sensitive both to bodily stress & mental stress.
Sotaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ …pe…“Not knowing, not seeing the ear.… ghānaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ …pe…Not knowing, not seeing the nose.… jivhaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ …pe…Not knowing, not seeing the tongue.… kāyaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ …pe…Not knowing, not seeing the body.… 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.“Not knowing, not seeing the intellect as it has come to be; not knowing, not seeing ideas… consciousness at the intellect… contact at the intellect as they have come to be; not knowing, not seeing whatever arises conditioned through intellect-contact—experienced as pleasure, pain, or neither-pleasure-nor-pain—as it has come to be, one is infatuated with the intellect… ideas… consciousness at the intellect… contact at the intellect… whatever arises conditioned by contact at the intellect and is experienced as pleasure, pain, or neither-pleasure-nor-pain.
Tassa sārattassa saṁyuttassa sammūḷhassa assādānupassino viharato āyatiṁ pañcupādānakkhandhā upacayaṁ gacchanti.“For him—infatuated, attached, confused, not remaining focused on their drawbacks—the five clinging-aggregates head toward future accumulation. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati.The craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there—grows within him. Tassa kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti;His bodily disturbances & mental disturbances grow. kāyikāpi santāpā pavaḍḍhanti, cetasikāpi santāpā pavaḍḍhanti;His bodily torments & mental torments grow. kāyikāpi pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti.His bodily distresses & mental distresses grow. So kāyadukkhampi cetodukkhampi paṭisaṁvedeti.He is sensitive both to bodily stress & mental stress.
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.“However, knowing & seeing the eye as it has come to be, knowing & seeing forms… consciousness at the eye… contact at the eye as they have come to be, knowing & seeing whatever arises conditioned through contact at the eye—experienced as pleasure, pain, or neither-pleasure-nor-pain—as it has come to be, one is not infatuated with the eye… forms… consciousness at the eye… contact at the eye… whatever arises conditioned by contact at the eye and is experienced as pleasure, pain, or neither-pleasure-nor-pain.
Tassa asārattassa asaṁyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṁ pañcupādānakkhandhā apacayaṁ gacchanti.“For him—uninfatuated, unattached, unconfused, remaining focused on their drawbacks—the five clinging-aggregates head toward future diminution. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pahīyati.The craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there—is abandoned by him. Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti;His bodily disturbances & mental disturbances are abandoned. kāyikāpi santāpā pahīyanti, cetasikāpi santāpā pahīyanti;His bodily torments & mental torments are abandoned. kāyikāpi pariḷāhā pahīyanti, cetasikāpi pariḷāhā pahīyanti.His bodily distresses & mental distresses are abandoned. So kāyasukhampi cetosukhampi paṭisaṁvedeti.He is sensitive both to ease of body & ease of awareness.
Yā tathābhūtassa diṭṭhi sāssa hoti sammādiṭṭhi;“Any view belonging to one who has come to be like this is his right view. yo tathābhūtassa saṅkappo svāssa hoti sammāsaṅkappo;Any resolve, his right resolve. yo tathābhūtassa vāyāmo svāssa hoti sammāvāyāmo;Any effort, his right effort. yā tathābhūtassa sati sāssa hoti sammāsati;Any mindfulness, his right mindfulness. yo tathābhūtassa samādhi svāssa hoti sammāsamādhi.Any concentration, his right concentration: Pubbeva kho panassa kāyakammaṁ vacīkammaṁ ājīvo suparisuddho hoti.just as earlier his actions, speech, & livelihood were already well-purified. Evamassāyaṁ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati.Thus for him, having thus developed the noble eightfold path,
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.the four establishings of mindfulness go to the culmination of their development. The four right exertions… the four bases of power… the five faculties… the five strengths… the seven factors for awakening go to the culmination of their development.
Tassime dve dhammā yuganandhā vattanti—
yuganandhā → yuganaddhā (bj, sya-all, km)(And) for him these two qualities occur in tandem:
samatho ca vipassanā ca.tranquility & insight.
So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti.“He comprehends through direct knowledge whatever qualities are to be comprehended through direct knowledge,
Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati.abandons through direct knowledge whatever qualities are to be abandoned through direct knowledge,
Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti.develops through direct knowledge whatever qualities are to be developed through direct knowledge,
Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti.and realizes through direct knowledge whatever qualities are to be realized through direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā pariññeyyā?“And which qualities are to be comprehended through direct knowledge? ‘Pañcupādānakkhandhā’ tissa vacanīyaṁ,‘The five clinging-aggregates,’ should be the reply. seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.The form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate: Ime dhammā abhiññā pariññeyyā.These are the qualities that are to be comprehended through direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā pahātabbā?“And which qualities are to be abandoned through direct knowledge? Avijjā ca bhavataṇhā ca—Ignorance & craving for becoming: ime dhammā abhiññā pahātabbā.These are the qualities that are to be abandoned through direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā?“And which qualities are to be developed through direct knowledge? Samatho ca vipassanā ca—Tranquility & insight: ime dhammā abhiññā bhāvetabbā.these are the qualities that are to be developed through direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā?“And which qualities are to be realized through direct knowledge? Vijjā ca vimutti ca—Clear knowing & release: ime dhammā abhiññā sacchikātabbā.These are the qualities that are to be realized through direct knowledge.
Sotaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ …pe…“Knowing & seeing the ear.… ghānaṁ bhikkhave, jānaṁ passaṁ yathābhūtaṁ …pe…“Knowing & seeing the nose.… jivhaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ …pe…“Knowing & seeing the tongue.… kāyaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ …pe…“Knowing & seeing the body.… 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.“Knowing & seeing the intellect as it has come to be, knowing & seeing ideas… consciousness at the intellect… contact at the intellect as they have come to be, knowing & seeing whatever arises conditioned through contact at the intellect—experienced as pleasure, pain, or neither-pleasure-nor-pain—as it has come to be, one is not infatuated with the intellect… ideas… consciousness at the intellect… contact at the intellect… whatever arises conditioned by contact at the intellect and is experienced as pleasure, pain, or neither-pleasure-nor-pain.
Tassa asārattassa asaṁyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṁ pañcupādānakkhandhā apacayaṁ gacchanti.“For him—uninfatuated, unattached, unconfused, remaining focused on their drawbacks—the five clinging-aggregates head toward future diminution. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pahīyati.The craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there—is abandoned by him. Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti;His bodily disturbances & mental disturbances are abandoned. kāyikāpi santāpā pahīyanti, cetasikāpi santāpā pahīyanti;His bodily torments & mental torments are abandoned. kāyikāpi pariḷāhā pahīyanti, cetasikāpi pariḷāhā pahīyanti.His bodily distresses & mental distresses are abandoned. So kāyasukhampi cetosukhampi paṭisaṁvedeti.He is sensitive both to ease of body & ease of awareness.
Yā tathābhūtassa diṭṭhi sāssa hoti sammādiṭṭhi;“Any view belonging to one who has come to be like this is his right view. yo tathābhūtassa saṅkappo svāssa hoti sammāsaṅkappo;Any resolve, his right resolve. yo tathābhūtassa vāyāmo svāssa hoti sammāvāyāmo;Any effort, his right effort. yā tathābhūtassa sati sāssa hoti sammāsati;Any mindfulness, his right mindfulness. yo tathābhūtassa samādhi svāssa hoti sammāsamādhi.Any concentration, his right concentration: Pubbeva kho panassa kāyakammaṁ vacīkammaṁ ājīvo suparisuddho hoti.just as earlier his actions, speech, & livelihood were already well-purified. Evamassāyaṁ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati.Thus for him, having thus developed the noble eightfold path,
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.the four establishings of mindfulness go to the culmination of their development. The four right exertions… the four bases of power… the five faculties… the five strengths… the seven factors for awakening go to the culmination of their development.
Tassime dve dhammā yuganandhā vattanti—(And) for him these two qualities occur in tandem: samatho ca vipassanā ca.tranquility & insight. So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti.“He comprehends through direct knowledge whatever qualities are to be comprehended through direct knowledge, Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati.abandons through direct knowledge whatever qualities are to be abandoned through direct knowledge, Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti.develops through direct knowledge whatever qualities are to be developed through direct knowledge, Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti.and realizes through direct knowledge whatever qualities are to be realized through direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā pariññeyyā?“And which qualities are to be comprehended through direct knowledge? ‘Pañcupādānakkhandhā’ tissa vacanīyaṁ, seyyathidaṁ—‘The five clinging-aggregates,’ should be the reply. rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.The form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate: Ime dhammā abhiññā pariññeyyā.These are the qualities that are to be comprehended through direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā pahātabbā?“And which qualities are to be abandoned through direct knowledge? Avijjā ca bhavataṇhā ca—Ignorance & craving for becoming: ime dhammā abhiññā pahātabbā.These are the qualities that are to be abandoned through direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā?“And which qualities are to be developed through direct knowledge? Samatho ca vipassanā ca—Tranquility & insight: ime dhammā abhiññā bhāvetabbā.these are the qualities that are to be developed through direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā?“And which qualities are to be realized through direct knowledge? Vijjā ca vimutti ca—Clear knowing & release: ime dhammā abhiññā sacchikātabbā”ti.these are the qualities that are to be realized through direct knowledge.”
Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.
