中部 149 六處大經 (大六處經, MN 149 Mahāsaḷāyatanikasuttaṃ, Mahāsaḷāyatanika Sutta: The Great Sixfold Base, The Great Six Sense-media Discourse, The Longer Discourse on the Six Spheres) 對讀

7. Mahāsaḷāyatanikasuttaṃ

428. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘mahāsaḷāyatanikaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

Majjhima Nikàya II 149. Mahāsaḷāyatanika Sutta: The Great Sixfold Base

428 1. 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:

2. “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:

中部149經/六處大經(六處品[15])

428. 我聽到這樣：

有一次，世尊住在舍衛城祇樹林給孤獨園。

在那裡，世尊召喚比丘們：「比丘們！」

「尊師！」那些比丘回答世尊。

世尊這麼說：

「比丘們！我將教導你們大六處，你們要聽！你們要好好作意！我要說了。」

「是的，大德！」那些比丘回答世尊。

世尊這麼說：

一四九．大六處經

428. 這是我所聽見的：

有一次，世尊住在舍衛城的祇樹給孤獨園。

在那裏，世尊對比丘說： “比丘們。”

比丘回答世尊： “大德。”

世尊說： “比丘們，我要對你們說 ‘大六處’ 的法義。留心聽，好好用心思量，我現在說了。”

比丘回答世尊： “大德，是的。”

世尊說：

MN 149 PTS: M iii 287

Maha-salayatanika Sutta: The Great Six Sense-media Discourse

428. I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's 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.

The Blessed One said:

429. ‘‘Cakkhuṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, rūpe ajānaṃ apassaṃ yathābhūtaṃ, cakkhuviññāṇaṃ ajānaṃ apassaṃ yathābhūtaṃ, cakkhusamphassaṃ ajānaṃ apassaṃ yathābhūtaṃ, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ajānaṃ apassaṃ yathābhūtaṃ, cakkhusmiṃ sārajjati, rūpesu sārajjati, cakkhuviññāṇe sārajjati, cakkhusamphasse sārajjati, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi sārajjati.

‘‘Tassa sārattassa saṃyuttassa sammūḷhassa assādānupassino viharato āyatiṃ pañcupādānakkhandhā upacayaṃ 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 [kāyikadukkhampi (syā. kaṃ.), kāyikaṃ dukkhampi (ka.)] cetodukkhampi paṭisaṃvedeti.

‘‘Sotaṃ , bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… ghānaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… jivhaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… kāyaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… manaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, dhamme, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, manoviññāṇaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ , manosamphassaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ajānaṃ apassaṃ yathābhūtaṃ, manasmiṃ sārajjati, dhammesu sārajjati, manoviññāṇe sārajjati, manosamphasse sārajjati, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi sārajjati.

‘‘Tassa sārattassa saṃyuttassa sammūḷhassa assādānupassino viharato āyatiṃ pañcupādānakkhandhā upacayaṃ 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 paṭisaṃvedeti.

429. 3. “Bhikkhus, when one does not know and see the eye as it actually is, [vbb-01] 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; [vbb-02] 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 [288] mental troubles increase, one’s bodily and mental torments increase, one’s bodily and mental fevers increase, and one experiences bodily and mental suffering.

4–8. “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.

429. 「比丘們！不如實知見眼，不如實知見色，不如實知見眼識，不如實知見眼觸，凡以這眼觸為緣生起的或樂、或苦、或不苦不樂受，也都不如實知見，則在眼上貪著，在色上貪著，在眼識上貪著，在眼觸上貪著，凡以這眼觸為緣生起的或樂、或苦、或不苦不樂受，在那上面也都貪著。

如果對它住於執著、被束縛、沈迷、觀察樂味者，則進入未來五取蘊的積聚，且增長那導致再生、伴隨歡喜與貪、到處歡喜的渴愛，增長身的不安，也增長心的不安；增長身的苦惱，也增長心的苦惱；增長身的熱惱，也增長心的熱惱，同時感受著身苦與心苦。

比丘們！不如實知見耳……（中略）比丘們！不如實知見鼻……（中略）比丘們！不如實知見舌……（中略）比丘們！不如實知見身……（中略）

比丘們！不如實知見意，不如實知見法，不如實知見意識，不如實知見意觸，凡以這意觸為緣生起的或樂、或苦、或不苦不樂受，也都不如實知見，則在意上貪著，在法上貪著，在意識上貪著，在意觸上貪著，凡以這意觸為緣生起的或樂、或苦、或不苦不樂受，在那上面也都貪著。

如果對它住於執著、被束縛、沈迷、觀察樂味者，則進入未來五取蘊的積聚，且增長那導致再生、伴隨歡喜與貪、到處歡喜的渴愛，增長身的不安，也增長心的不安；增長身的苦惱，也增長心的苦惱；增長身的熱惱，也增長心的熱惱，同時感受著身苦與心苦。

429.　　“比丘們，一個人對眼沒有如實知見，對色沒有如實知見，對眼識沒有如實知見，對眼觸沒有如實知見，對以觸為條件而生起的樂受、苦受或不苦不樂受沒有如實知見，便會染著眼，染著色，染著眼識，染著眼觸，染著以觸為條件而生起的樂受、苦受或不苦不樂受；

當對此染著，受此束縛，對此迷癡，對此常常隨順味這方面來觀察的時候，將來的五取蘊便會得到積聚，使人對各種事物產生愛喜及帶來後有的渴愛便會增長，身心的躁動便會增長，身心的折騰便會增長，身心的熱惱便會增長。他會經歷身心的苦。

　　“……耳……聲……耳識……耳觸……受……

　　“……鼻……香……鼻識……鼻觸……受……

　　“……舌……味……舌識……舌觸……受……

　　“……身……觸……身識……身觸……受……

　　“比丘們，一個人對意沒有如實知見，對法沒有如實知見，對意識沒有如實知見，對意觸沒有如實知見，對以觸為條件而生起的樂受、苦受或不苦不樂受沒有如實知見，便會染著意，染著法，染著意識，染著意觸，染著以觸為條件而生起的樂受、苦受或不苦不樂受；

當對此染著，受此束縛，對此迷癡，對此常常隨順味這方面來觀察的時候，將來的五取蘊便會得到積聚，使人對各種事物產生愛喜及帶來後有的渴愛便會增長，身心的躁動便會增長，身心的折騰便會增長，身心的熱惱便會增長。他會經歷身心的苦。

429. "Not knowing, not seeing the eye as it actually is present; not knowing, not seeing forms... consciousness at the eye... contact at the eye as they actually are present; not knowing, not seeing whatever arises conditioned through contact at the eye — experienced as pleasure, pain, or neither-pleasure-nor-pain — as it actually is present, 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.

"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 this & now that — 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... Not knowing, not seeing the nose... Not knowing, not seeing the tongue... Not knowing, not seeing the body...

"Not knowing, not seeing the intellect as it actually is present; not knowing, not seeing ideas... consciousness at the intellect... contact at the intellect as they actually are present; not knowing, not seeing whatever arises conditioned through intellect-contact — experienced as pleasure, pain, or neither-pleasure-nor-pain — as it actually is present, 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.

"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 this & now that — 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.

430. ‘‘Cakkhuñca kho, bhikkhave, jānaṃ passaṃ yathābhūtaṃ, rūpe jānaṃ passaṃ yathābhūtaṃ, cakkhuviññāṇaṃ jānaṃ passaṃ yathābhūtaṃ, cakkhusamphassaṃ jānaṃ passaṃ yathābhūtaṃ, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jānaṃ passaṃ yathābhūtaṃ, cakkhusmiṃ na sārajjati, rūpesu na sārajjati, cakkhuviññāṇe na sārajjati, cakkhusamphasse na sārajjati, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi na sārajjati.

‘‘Tassa asārattassa asaṃyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṃ pañcupādānakkhandhā apacayaṃ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pahīyati. Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti; kāyikāpi santāpā pahīyanti, cetasikāpi santāpā pahīyanti; kāyikāpi pariḷāhā pahīyantntti , cetasikāpi pariḷāhā pahīyanti. So kāyasukhampi cetosukhampi paṭisaṃvedeti.

430. 9. “Bhikkhus, when one knows and sees the eye as it actually is, [vbb-03] 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, [289] and one experiences bodily and mental pleasure.

430. 比丘們！如實知見眼，如實知見色，如實知見眼識，如實知見眼觸，凡以這眼觸為緣生起的或樂、或苦、或不苦不樂受，也都如實知見，則在眼上不貪著，在色上不貪著，在眼識上不貪著，在眼觸上不貪著，凡以這眼觸為緣生起的或樂、或苦、或不苦不樂受，在那上面也都不貪著。

如果對它住於不執著、不被束縛、不沈迷、觀察過患者，則進入未來五取蘊的減損，且捨斷那導致再生、伴隨歡喜與貪、到處歡喜的渴愛，捨斷身的不安，也捨斷心的不安；捨斷身的苦惱，也捨斷心的苦惱；捨斷身的熱惱，也捨斷心的熱惱，同時感受著身樂與心樂。

430.　　“比丘們，一個人對眼有如實知見，對色有如實知見，對眼識有如實知見，對眼觸有如實知見，對以觸為條件而生起的樂受、苦受或不苦不樂受有如實知見，便不會染著眼，不會染著色，不會染著眼識，不會染著眼觸，不會染著以觸為條件而生起的樂受、苦受或不苦不樂受；

當不對此染著，不受此束縛，不對此迷癡，對此常常隨順患這方面來觀察的時候，將來的五取蘊便不會得到積聚，使人對各種事物產生愛喜及帶來後有的渴愛便會斷除，身心的躁動便會斷除，身心的折騰便會斷除，身心的熱惱便會斷除。他會經歷身心的樂。

430. "However, knowing & seeing the eye as it actually is present, knowing & seeing forms... consciousness at the eye... contact at the eye as they actually are present, knowing & seeing whatever arises conditioned through contact at the eye — experienced as pleasure, pain, or neither-pleasure-nor-pain — as it actually is present, 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.

"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 this & now that — 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.

431. ‘‘Yā tathābhūtassa [yathābhūtassa (sī. pī.)] diṭṭhi sāssa hoti sammādiṭṭhi; yo tathābhūtassa [yathābhūtassa (sī. pī.)] saṅkappo svāssa hoti sammāsaṅkappo; yo tathābhūtassa [yathābhūtassa (sī. pī.)] vāyāmo svāssa hoti sammāvāyāmo; yā tathābhūtassa [yathābhūtassa (sī. pī.)] sati sāssa hoti sammāsati; yo tathābhūtassa [yathābhūtassa (sī. pī.)] samādhi svāssa hoti sammāsamādhi. Pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hoti. Evamassāyaṃ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati.

‘‘Tassa evaṃ imaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṃ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṃ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṃ gacchanti, pañcapi indriyāni bhāvanāpāripūriṃ gacchanti, pañcapi balāni bhāvanāpāripūriṃ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṃ gacchanti.

‘‘Tassime dve dhammā yuganandhā [yuganaddhā (sī. syā. kaṃ.)] 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.

‘‘Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? ‘Pañcupādānakkhandhā’ tissa vacanīyaṃ, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime dhammā abhiññā pariññeyyā.

‘‘Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca – ime dhammā abhiññā pahātabbā.

‘‘Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca – ime dhammā abhiññā bhāvetabbā.

‘‘Katame , bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca – ime dhammā abhiññā sacchikātabbā.

431. 10. “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. [vbb-04] 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. [vbb-05] 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. [vbb-06]

11. “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. [vbb-07] These are the things that should be developed by direct knowledge. [290]

“And what things should be realised by direct knowledge? True knowledge and deliverance. [vbb-08] These are the things that should be realised by direct knowledge.

431. 凡像這樣真實見解者為正見，凡像這樣真實意向者為正志，凡像這樣真實精進者為正精進，凡像這樣真實念者為正念，凡像這樣真實定者為正定，而先前身業、語業、生計已是善遍清淨了，像這樣，這八支聖道到達圓滿的修習。

當他這麼修習這八支聖道時，四念住也到達圓滿的修習，四正勤也到達圓滿的修習，四神足也到達圓滿的修習，五根也到達圓滿的修習，五力也到達圓滿的修習，七覺支也到達圓滿的修習。

他的這二法雙連轉起了：止與觀，他以證智遍知那些應該以證智遍知的法，以證智捨斷那些應該以證智捨斷的法，以證智修那些應該以證智修的法，以證智證那些應該以證智證的法。

比丘們！什麼是應該以證智遍知的法？應該回答『五取蘊。』即：色取蘊、受取蘊、想取蘊、行取蘊、識取蘊，這些是應該以證智遍知的法。

比丘們！什麼是應該以證智捨斷的法？無明與有的渴愛，這些是應以證智捨斷的法。

比丘們！什麼是應該以證智修習的法？止與觀，這些是應該以證智修習的法。

比丘們！什麼是應該以證智作證的法？明與解脫，這些是應該以證智作證的法。

431.　　“有這種如實見的人就是有正見的人，有這種如實思維的人就是有正思維的人，有這種如實精進的人就是有正精進的人，有這種如實念的人就是有正念的人，有這種如實定的人就是有正定的人；加上他之前已經淨化的身業、口業、活命方式，這個人的八正道便修習圓滿。

當八正道修習圓滿的時候，四念處便修習圓滿，四正勤便修習圓滿，四神足便修習圓滿，五根便修習圓滿，五力便修習圓滿，七覺支便修習圓滿。

這時他的止和觀連在一起來運作，能以無比智遍知那些應要遍知的法，能以無比智斷除那些應要斷除的法，能以無比智修習那些應要修習的法，能以無比智證得那些應要證得的法。

　　“比丘們，什麼是應要以無比智遍知的法呢？這稱為五取蘊：色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。這就是應要以無比智遍知的法了。

　　“比丘們，什麼是應要以無比智斷除的法呢？無明、有愛。這就是應要以無比智斷除的法了。

　　“比丘們，什麼是應要以無比智修習的法呢？止、觀。這就是應要以無比智修習的法了。

　　“比丘們，什麼是應要以無比智證得的法呢？明、解脫。這就是應要以無比智證得的法了。

431. "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 frames of reference 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.[1] [And] for him these two qualities occur in tandem: tranquillity & 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, and realizes through direct knowledge whatever qualities are to be realized through direct knowledge.

"And what qualities are to be comprehended through direct knowledge? 'The five clinging-aggregates,' should be the reply. Which five? Form as a clinging-aggregate... feeling... perception... fabrications... consciousness as a clinging-aggregate. These are the qualities that are to be comprehended through direct knowledge.

"And what qualities are to be abandoned through direct knowledge? Ignorance & craving for becoming: these are the qualities that are to be abandoned through direct knowledge.

"And what qualities are to be developed through direct knowledge? Tranquillity & insight: these are the qualities that are to be developed through direct knowledge.

"And what qualities are to be realized through direct knowledge? Clear knowing & release: these are the qualities that are to be realized through direct knowledge.

432. ‘‘Sotaṃ , bhikkhave, jānaṃ passaṃ yathābhūtaṃ…pe… ghānaṃ bhikkhave, jānaṃ passaṃ yathābhūtaṃ…pe… jivhaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ… kāyaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ… manaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ, dhamme jānaṃ passaṃ yathābhūtaṃ, manoviññāṇaṃ jānaṃ passaṃ yathābhūtaṃ, manosamphassaṃ jānaṃ passaṃ yathābhūtaṃ, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jānaṃ passaṃ yathābhūtaṃ, manasmiṃ na sārajjati, dhammesu na sārajjati, manoviññāṇe na sārajjati, manosamphasse na sārajjati, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi na sārajjati.

‘‘Tassa asārattassa asaṃyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṃ pañcupādānakkhandhā apacayaṃ 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 paṭisaṃvedeti.

432. 12–14. “When one knows and sees the ear as it actually is … These are the things that should be realised by direct knowledge. [vbb-09]

15–17. “When one knows and sees the nose as it actually is … These are the things that should be realised by direct knowledge.

18–20. “When one knows and sees the tongue as it actually is … These are the things that should be realised by direct knowledge.

21–23. “When one knows and sees the body as it actually is … These are the things that should be realised by direct knowledge.

24–26. “When one knows and sees the mind as it actually is … These are the things that should be realised by direct knowledge.”

432. 比丘們！如實知見耳……（中略）比丘們！如實知見鼻……（中略）比丘們！如實知見舌……比丘們！如實知見身……

比丘們！如實知見意，如實知見法，如實知見意識，如實知見意觸，凡以這意觸為緣生起的或樂、或苦、或不苦不樂受，也都如實知見，則在意上不貪著，在法上不貪著，在意識上不貪著，在意觸上不貪著，凡以這意觸為緣生起的或樂、或苦、或不苦不樂受，在那上面也都不貪著。

如果對它住於不執著、不被束縛、不沈迷、觀察過患者，則進入未來五取蘊的減損，且捨斷那導致再生、伴隨歡喜與貪、到處歡喜的渴愛，捨斷身的不安，也捨斷心的不安；捨斷身的苦惱，也捨斷心的苦惱；捨斷身的熱惱，也捨斷心的熱惱，同時感受著身樂與心樂。

432.　　“……耳……聲……耳識……耳觸……受……

　　“……鼻……香……鼻識……鼻觸……受……

　　“……舌……味……舌識……舌觸……受……

　　“……身……觸……身識……身觸……受……

　　“比丘們，一個人對意有如實知見，對法有如實知見，對意識有如實知見，對意觸有如實知見，對以觸為條件而生起的樂受、苦受或不苦不樂受有如實知見，便不會染著意，不會染著法，不會染著意識，不會染著意觸，不會染著以觸為條件而生起的樂受、苦受或不苦不樂受；

當不對此染著，不受此束縛，不對此迷癡，對此常常隨順患這方面來觀察的時候，將來的五取蘊便不會得到積聚，使人對各種事物產生愛喜及帶來後有的渴愛便會斷除，身心的躁動便會斷除，身心的折騰便會斷除，身心的熱惱便會斷除。他會經歷身心的樂。

432. "Knowing & seeing the ear... Knowing & seeing the nose... Knowing & seeing the tongue... Knowing & seeing the body...

"Knowing & seeing the intellect as it actually is present, knowing & seeing ideas... consciousness at the intellect... contact at the intellect as they actually are present, knowing & seeing whatever arises conditioned through intellect-contact — experienced as pleasure, pain, or neither-pleasure-nor-pain — as it actually is present, 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.

"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 this & now that — 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.

433. ‘‘Yā tathābhūtassa diṭṭhi sāssa hoti sammādiṭṭhi; yo tathābhūtassa saṅkappo svāssa hoti sammāsaṅkappo; yo tathābhūtassa vāyāmo svāssa hoti sammāvāyāmo; yā tathābhūtassa sati sāssa hoti sammāsati; yo tathābhūtassa samādhi svāssa hoti sammāsamādhi. Pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hoti. Evamassāyaṃ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati.

‘‘Tassa evaṃ imaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṃ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṃ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṃ gacchanti, pañcapi indriyāni bhāvanāpāripūriṃ gacchanti, pañcapi balāni bhāvanāpāripūriṃ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṃ gacchanti.

‘‘Tassime 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.

‘‘Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? ‘Pañcupādānakkhandhā’ tissa vacanīyaṃ, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime dhammā abhiññā pariññeyyā.

‘‘Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca – ime dhammā abhiññā pahātabbā.

‘‘Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca – ime dhammā abhiññā bhāvetabbā.

‘‘Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca – ime dhammā abhiññā sacchikātabbā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāsaḷāyatanikasuttaṃ niṭṭhitaṃ sattamaṃ.

433. That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

433.　　凡像這樣真實見解者為正見，凡像這樣真實意向者為正志，凡像這樣真實精進者為正精進，凡像這樣真實念者為正念，凡像這樣真實定者為正定，而先前身業、語業、生計已是善遍清淨了，像這樣，這八支聖道到達圓滿的修習。

當他這麼修習這八支聖道時，四念住也到達圓滿的修習，四正勤也到達圓滿的修習，四神足也到達圓滿的修習，五根也到達圓滿的修習，五力也到達圓滿的修習，七覺支也到達圓滿的修習。

他的這二法雙連轉起了：止與觀，他以證智遍知那些應該以證智遍知的法，以證智捨斷那些應該以證智捨斷的法，以證智修那些應該以證智修的法，以證智證那些應該以證智證的法。

比丘們！什麼是應該以證智遍知的法？應該回答『五取蘊。』即：色取蘊、受取蘊、想取蘊、行取蘊、識取蘊，這些是應該以證智遍知的法。

比丘們！什麼是應該以證智捨斷的法？無明與有的渴愛，這些是應該以證智捨斷的法。

比丘們！什麼是應該以證智修的法？止與觀，這些是應該以證智修的法。

比丘們！什麼是應該以證智證的法？明與解脫，這些是應該以證智證的法。」

這就是世尊所說，那些悅意的比丘歡喜世尊所說。

六處大經第七終了。

433.　　“有這種如實見的人就是有正見的人，有這種如實思維的人就是有正思維的人，有這種如實精進的人就是有正精進的人，有這種如實念的人就是有正念的人，有這種如實定的人就是有正定的人；加上他之前已經淨化的身業、口業、活命方式，這個人的八正道便修習圓滿。

當八正道修習圓滿的時候，四念處便修習圓滿，四正勤便修習圓滿，四神足便修習圓滿，五根便修習圓滿，五力便修習圓滿，七覺支便修習圓滿。

這時他的止和觀連在一起來運作，能以無比智遍知那些應要遍知的法，能以無比智斷除那些應要斷除的法，能以無比智修習那些應要修習的法，能以無比智證得那些應要證得的法。

　　“比丘們，什麼是應要以無比智遍知的法呢？這稱為五取蘊：色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。這就是應要以無比智遍知的法了。

　　“比丘們，什麼是應要以無比智斷除的法呢？無明、有愛。這就是應要以無比智斷除的法了。

　　“比丘們，什麼是應要以無比智修習的法呢？止、觀。這就是應要以無比智修習的法了。

　　“比丘們，什麼是應要以無比智證得的法呢？明、解脫。這就是應要以無比智證得的法了。”

　　世尊說了以上的話後，比丘對世尊的說話心感高興，滿懷歡喜。

433. "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 frames of reference 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. [And] for him these two qualities occur in tandem: tranquillity & 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, and realizes through direct knowledge whatever qualities are to be realized through direct knowledge.

"And what qualities are to be comprehended through direct knowledge? 'The five clinging-aggregates,' should be the reply. Which five? Form as a clinging-aggregate... feeling... perception... fabrications... consciousness as a clinging-aggregate. These are the qualities that are to be comprehended through direct knowledge.

"And what qualities are to be abandoned through direct knowledge? Ignorance & craving for becoming: these are the qualities that are to be abandoned through direct knowledge.

"And what qualities are to be developed through direct knowledge? Tranquillity & insight: these are the qualities that are to be developed through direct knowledge.

"And what qualities are to be realized through direct knowledge? Clear knowing & release: these are the qualities that are to be realized through direct knowledge."

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.