The things that should be fully understood, abandoned, developed, and realized. (1)
English translation by Bhikkhu Sujato
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:
“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:
“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 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, chasing pleasure in various realms—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, thoughts, mind consciousness, mind contact, and what is felt as pleasant, painful, or neutral that arises conditioned by mind 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, chasing pleasure in various realms—grows. Their physical and mental stress, torment, and fever grow. And they experience physical and mental suffering.
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 conditioned by eye contact, you’re not aroused by these things.
Someone who lives unaroused like this—unfettered, unconfused, concentrating on drawbacks—disperses the the five grasping aggregates for themselves in the future. And their craving—which leads to future lives, mixed up with relishing and greed, chasing pleasure in various realms—is given up. Their physical and mental stress, torment, and fever are given up. And they experience physical and mental pleasure.
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 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. 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.
And 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.
And 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.
And 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.
And 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.
When 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 these things. …
These are the things that should be realized by direct knowledge.”
That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.
English translation by Bhikkhu Bodhi
Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:
“Bhikkhus, I shall teach you a discourse on the great sixfold base. Listen and attend closely to what I shall say.”—“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
“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.
“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; and one’s craving—which brings renewal of being, is accompanied by delight and lust, and delights in this and that—increases. One’s bodily and mental troubles increase, one’s bodily and mental torments increase, one’s bodily and mental fevers increase, and one experiences bodily and mental suffering.
“When one does not know and see the ear as it actually is…When one does not know and see the nose as it actually is…When one does not know and see the tongue as it actually is…When one does not know and see the body as it actually is… When one does not know and see the mind as it actually is…one experiences bodily and mental suffering.
“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.
“When one abides uninflamed by lust, unfettered, uninfatuated, contemplating danger, then the five aggregates affected by clinging are diminished for oneself in the future; and one’s craving—which brings renewal of being, is accompanied by delight and lust, and delights in this or that—is abandoned. One’s bodily and mental troubles are abandoned, one’s bodily and mental torments are abandoned, one’s bodily and mental fevers are abandoned, and one experiences bodily and mental pleasure.
“The view of a person such as this is right view. His intention is right intention, his effort is right effort, his mindfulness is right mindfulness, his concentration is right concentration. But his bodily action, his verbal action, and his livelihood have already been well purified earlier. Thus this Noble Eightfold Path comes to fulfilment in him by development. 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. These two things—serenity and insight—occur in him yoked evenly together. He fully understands by direct knowledge those things that should be fully understood by direct knowledge. He abandons by direct knowledge those things that should be abandoned by direct knowledge. He develops by direct knowledge those things that should be developed by direct knowledge. He realises by direct knowledge those things that should be realised by direct knowledge.
“And what things should be fully understood by direct knowledge? The answer to that is: the five aggregates affected by clinging, 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. These are the things that should be fully understood by direct knowledge.
“And what things should be abandoned by direct knowledge? Ignorance and craving for being. These are the things that should be abandoned by direct knowledge.
“And what things should be developed by direct knowledge? Serenity and insight. These are the things that should be developed by direct knowledge.
“And what things should be realised by direct knowledge? True knowledge and deliverance. These are the things that should be realised by direct knowledge.
“When one knows and sees the ear as it actually is… These are the things that should be realised by direct knowledge.
“When one knows and sees the nose as it actually is… These are the things that should be realised by direct knowledge.
“When one knows and sees the tongue as it actually is…These are the things that should be realised by direct knowledge.
“When one knows and sees the body as it actually is… These are the things that should be realised by direct knowledge.
“When one knows and sees the mind as it actually is… These are the things that should be realised by direct knowledge.”
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
English translation by Suddhāso Bhikkhu
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthi, in Jeta‘s Grove, at Anāthapiṇḍika‘s Park. There the Blessed One addressed the monks: “Monks!” “Auspicious sir,” those monks replied to the Blessed One. “Monks, I will teach you a great discourse on the six sense bases. Listen to this and carefully pay attention; I will speak.” “Yes, Bhante,” those monks replied to the Blessed One. The Blessed One said this:
“Monks, when one does not accurately know and see the eye, visible objects, eye-consciousness, eye-contact, and whatever feeling arises from eye-contact – whether pleasant, painful, or neutral – then one becomes infatuated with the eye, with visible objects, with eye-consciousness, with eye-contact, and with whatever feeling arises from eye-contact – whether pleasant, painful, or neutral.
“When one remains infatuated, bound, confused, and focused on gratification, then in the future there will be further accumulation of the five aggregates affected by clinging1. One‘s craving – which leads to further existence, is accompanied by delight and passion, and seeks delight here and there – also increases. One‘s physical distress increases. One‘s mental distress increases. One‘s physical torment increases. One‘s mental torment increases. One‘s physical fever increases. One‘s mental fever increases. One experiences physical suffering and mental suffering.
“Monks, when one does not accurately know and see the ear… the nose… the tongue… the body… the mind, mental objects, mind-consciousness, mind-contact, and whatever feeling arises from mind-contact – whether pleasant, painful, or neutral – then one becomes infatuated with the mind, with mental objects, with mind-consciousness, with mind-contact, and with whatever feeling arises from mind-contact – whether pleasant, painful, or neutral. When one remains infatuated, bound, confused, and focused on gratification, then in the future there will be further accumulation of the five aggregates of clinging… one experiences physical suffering and mental suffering.
“Monks, when one accurately knows and sees the eye… the ear… the nose… the tongue… the body… the mind, mental objects, mind-consciousness, mind-contact, and whatever feeling arises from mind-contact – whether pleasant, painful, or neutral – then one does not become infatuated with the mind, with mental objects, with mind-consciousness, with mind-contact, and with whatever feeling arises from mind-contact – whether pleasant, painful, or neutral.
“When one remains uninfatuated, unbound, unconfused, and focused on drawbacks2, then in the future there will be diminution of the five aggregates affected by clinging. One‘s craving – which leads to further existence, is accompanied by delight and passion, and seeks delight here and there – is left behind. One‘s physical distress is left behind. One‘s mental distress is left behind. One‘s physical torment is left behind. One‘s mental torment is left behind. One‘s physical fever is left behind. One‘s mental fever is left behind. One experiences physical pleasure and mental pleasure.
“The perspective of such a person is right perspective. The thought of such a person is right thought. The effort of such a person is right effort. The mindfulness of such a person is right mindfulness. The concentration of such a person is right concentration. Furthermore, that person‘s speech, actions, and livelihood were already well-purified. Thus this leads to that person‘s fulfillment of the Noble Eightfold Path by development.
“For one who develops the Noble Eightfold Path in this way, the Four Establishments of Mindfulness, the Four Right Strivings, the Four Paths to Success, the Five Faculties, the Five Powers, and the Seven Enlightenment Factors also reach fulfillment by development.
“For that person, these two phenomena progress together: tranquility and insight3. That person understands with higher knowledge those phenomena which are to be understood by higher knowledge. That person abandons those phenomena which are to be abandoned. That person develops those phenomena which are developed. That person realizes with higher knowledge those phenomena which are to be realized by higher knowledge.
“And, monks, what phenomena are to be understood by higher knowledge? ‘The five aggregates affected by clinging’ is to be said – that is, the body-aggregate affected by clinging, the feeling-aggregate affected by clinging, the recognition-aggregate affected by clinging, the thought-aggregate affected by clinging, and the consciousness-aggregate affected by clinging. These phenomena are to be understood by higher knowledge.
“And, monks, what phenomena are to be abandoned? Ignorance and the desire for existence – these phenomena are to be abandoned.
“And, monks, what phenomena are to be developed? Tranquility and insight – these phenomena are to be developed.
“And, monks, what phenomena are to be realized? Knowledge and liberation – these phenomena are to be realized.”
This is what the Blessed One said. Satisfied, those monks delighted in the Blessed One‘s speech.
