The Great Six Sense-Media Discourse Mahṅ Saḍṅyatanika Sutta (MN 149)

- suttas - - evening talks - short morning talks - lectures - guided meditations - talk collections - other themes - chants - - - - à¹à¸à¸¢ - Franā§ais - Espaā±ol - - Portuguāªs - Ð ÑÑÑÐºÐ¸Ð¹ - - - Ð£ÐºÑÐ°ÑÐ½ÑÑÐºÐ° Submit Search - Home - Suttas - MN - MN 149 The Great Six Sense-Media Discourse ## Browse Suttas Go to Majjhima Nikṅya index MN index ## The Great Six Sense-Media Discourse Mahṅ Saḍṅyatanika SuttaÂ Â (MNÂ 149) I have heard that on one occasion the Blessed One was staying near Sṅvatthī in Jetaâs Grove, Anṅthapiṃṇikaâs Monastery. There he addressed the monks: "Monks!" "Yes, lord," the monks responded to him. "Monks, I will teach you the great six sense-media (discourse). Listen & pay close attention. I will speak." "As you say, lord," the monks responded to him. The Blessed One said: "Not knowing, not seeing the eye as it has come to be; not knowing, not seeing formsâ¦ consciousness at the eyeâ¦ 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 eyeâ¦ formsâ¦ consciousness at the eyeâ¦ contact at the eyeâ¦ whatever arises conditioned by contact at the eye and is experienced as pleasure, pain, or neither-pleasure-nor-pain. "For him—infatuated, attached, confused, not remaining focused on their drawbacks—the five clinging-aggregates head toward future accumulation. The craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there—grows within him. His bodily disturbances & mental disturbances grow. His bodily torments & mental torments grow. His bodily distresses & mental distresses grow. He is sensitive both to bodily stress & mental stress. "Not knowing, not seeing the ear.â¦ Not knowing, not seeing the nose.â¦ Not knowing, not seeing the tongue.â¦ Not knowing, not seeing the body.â¦ "Not knowing, not seeing the intellect as it has come to be; not knowing, not seeing ideasâ¦ consciousness at the intellectâ¦ 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 intellectâ¦ ideasâ¦ consciousness at the intellectâ¦ contact at the intellectâ¦ whatever arises conditioned by contact at the intellect and is experienced as pleasure, pain, or neither-pleasure-nor-pain. "For him—infatuated, attached, confused, not remaining focused on their drawbacks—the five clinging-aggregates head toward future accumulation. The craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there—grows within him. His bodily disturbances & mental disturbances grow. His bodily torments & mental torments grow. His bodily distresses & mental distresses grow. He is sensitive both to bodily stress & mental stress. "However, knowing & seeing the eye as it has come to be, knowing & seeing formsâ¦ consciousness at the eyeâ¦ 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 eyeâ¦ formsâ¦ consciousness at the eyeâ¦ contact at the eyeâ¦ whatever arises conditioned by contact at the eye and is experienced as pleasure, pain, or neither-pleasure-nor-pain. "For him—uninfatuated, unattached, unconfused, remaining focused on their drawbacks—the five clinging-aggregates head toward future diminution. The craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there—is abandoned by him. His bodily disturbances & mental disturbances are abandoned. His bodily torments & mental torments are abandoned. His bodily distresses & mental distresses are abandoned. He is sensitive both to ease of body & ease of awareness. "Any view belonging to one who has come to be like this is his right view. Any resolve, his right resolve. Any effort, his right effort. Any mindfulness, his right mindfulness. Any concentration, his right concentration: just as earlier his actions, speech, & livelihood were already well-purified. Thus for him, having thus developed the noble eightfold path, the four establishings of mindfulness go to the culmination of their development. The four right exertionsâ¦ the four bases of powerâ¦ the five facultiesâ¦ the five strengthsâ¦ the seven factors for awakening go to the culmination of their development.1 (And) for him these two qualities occur in tandem: tranquility & insight. "He comprehends through direct knowledge whatever qualities are to be comprehended through direct knowledge, abandons through direct knowledge whatever qualities are to be abandoned through direct knowledge, develops through direct knowledge whatever qualities are to be developed through direct knowledge,