The Buddha explains that ignorance regarding the six sense fields fuels infatuation, craving, and the five aggregates, leading to distress. Conversely, knowing and seeing the senses truly abandons craving and fulfills the Noble Eightfold Path. By coupling tranquility with penetrative vision, the practitioner comprehends the aggregates, abandons ignorance, and realizes true knowledge and liberation.

MN 149 Mahāsaḷāyatanika sutta - The Greater Discourse on the Six Sense Fields

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, he addressed the bhikkhus: “Bhikkhus.”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

“mahāsaḷāyatanikaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“|Bhikkhus,::::| I will teach you a discourse on the six sense fields. Listen to this and pay close attention, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One then said this:

Not Knowing and Not Seeing

“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.

“|Bhikkhus,::::| not knowing and not seeing the |eye::faculty of seeing, vision [cakkhu]| |as it truly is::as it has come to be, in reality [yathābhūta]|, not knowing and not seeing |forms::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpā]| as they truly are, not knowing and not seeing |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| as it truly is, not knowing and not seeing |eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]| as it truly is, and not knowing and not seeing as it truly is whatever |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—he becomes |infatuated::enamoured, attracted [sārajjati]| with the eye, he becomes infatuated with forms, he becomes infatuated with eye-consciousness, he becomes infatuated with eye-contact, and whatever felt experience arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—he becomes infatuated with that too.

Tassa sārattassa saṁyuttassa sammūḷhassa assādānupassino viharato āyatiṁ pañcupādānakkhandhā upacayaṁ 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 paṭisaṁvedeti.

When he dwells infatuated, fettered, |bewildered::confused, disoriented by delusion [sammūḷha]|, and |contemplating gratification::seeing enjoyment [assādānupassī]|, the |five aggregates subject to clinging::the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañcupādānakkhandhā]| are built up for the future. And his |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|—which brings renewed existence, is accompanied by delight and lust, and finds delight here and there—grows. His bodily |distresses::anxieties; lit. fears [darathā]| grow, and his mental distresses grow; his bodily |torments::agonies, anguishes, lit. heat [santāpā]| grow, and his mental torments grow; his bodily |fevers::mental torments, distresses, strong desires, discomforts [pariḷāhā]| grow, and his mental fevers grow. He experiences |bodily pain::physical suffering [kāyadukkha]| and |mental pain::mental suffering [cetodukkha]|.

Sotaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ …pe… ghānaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ …pe… jivhaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ …pe… kāyaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ …pe… 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.

|Bhikkhus,::::| not knowing and not seeing the ear as it truly is ... not knowing and not seeing the nose as it truly is ... not knowing and not seeing the tongue as it truly is ... not knowing and not seeing the body as it truly is ... not knowing and not seeing the mind as it truly is, not knowing and not seeing |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructs—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]| as they truly are, not knowing and not seeing |mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]| as it truly is, not knowing and not seeing |mind-contact::the meeting of mind, mental object, and mind-consciousness, giving rise to a mental impression/impingement/intrusion [manosamphassa]| as it truly is, and not knowing and not seeing as it truly is whatever felt experience arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—he becomes infatuated with the mind, he becomes infatuated with mental objects, he becomes infatuated with mind-consciousness, he becomes infatuated with mind-contact, and whatever felt experience arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—he becomes infatuated with that too.

When he dwells infatuated, fettered, bewildered, and contemplating gratification, the five aggregates subject to clinging are built up for the future. And his craving—which brings renewed existence, is accompanied by delight and lust, and finds delight here and there—grows. His bodily distresses grow, and his mental distresses grow; his bodily torments grow, and his mental torments grow; his bodily fevers grow, and his mental fevers grow. He experiences bodily pain and mental pain.

Knowing and Seeing As It Truly Is

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.

But |bhikkhus,::::| knowing and seeing the eye as it truly is, knowing and seeing forms as they truly are, knowing and seeing eye-consciousness as it truly is, knowing and seeing eye-contact as it truly is, and knowing and seeing as it truly is whatever felt experience arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—he does not become infatuated with the eye, he does not become infatuated with forms, he does not become infatuated with eye-consciousness, he does not become infatuated with eye-contact, and whatever felt experience arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—he does not become infatuated with that too.

Tassa asārattassa asaṁyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṁ pañcupādānakkhandhā apacayaṁ 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 paṭisaṁvedeti.

When he dwells uninfatuated, unfettered, unbewildered, and |contemplating unsatisfactoriness::observing disadvantage [ādīnavānupassī]|, the five aggregates subject to clinging are diminished for the future. And his craving—which brings renewed existence, is accompanied by delight and lust, and finds delight here and there—is abandoned. His bodily distresses are abandoned, and his mental distresses are abandoned; his bodily torments are abandoned, and his mental torments are abandoned; his bodily fevers are abandoned, and his mental fevers are abandoned. He experiences bodily ease and mental ease.

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 kāyakammaṁ vacīkammaṁ ājīvo suparisuddho hoti. Evamassāyaṁ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati.

For one who is thus, his view is |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|; his intention is |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|; his effort is |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|; his mindfulness is |right mindfulness::perfect memory of the Dhamma; correct recollection of the exact instructions to guide one’s practice [sammāsati]|; his collectedness is |right collectedness::stability of mind, stillness of mind, mental composure [samādhi]|. And earlier, his bodily action, verbal action, and livelihood were already completely purified. Thus the Noble Eightfold Path comes to fulfillment of cultivation for him.

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.

For him, as he thus cultivates this Noble Eightfold Path, the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice. [Read more in MN 10 - Satipaṭṭhānasutta - Establishments of Mindfulness](/mn10) [cattāro + satipaṭṭhānā]| come to fulfillment of cultivation, the |four right efforts::The four right efforts prevent the arising and lead to giving up of unarisen harmful and unwholesome qualities, and lead to the arising, stability, retention, growth, and full development of wholesome qualities. [Read more in AN 4.13 - Padhāna sutta - Striving](/an4.13) [cattāro + sammappadhānā]| come to fulfillment of cultivation, the |four bases of psychic powers::four bases of spiritual powers, roads to supernormal abilities. [Read more in SN 51.20 - Vibhaṅga sutta - Analysis of the Four Bases of Psychic Powers](/sn51.20) [cattāro + iddhipādā]| come to fulfillment of cultivation, the |five faculties::mental faculties of faith, energy, mindfulness, collectedness, and wisdom. [Read SN 48.10 - Vibhaṅga sutta - Analysis of Five Faculties](/sn48.10) [pañcindriyā]| come to fulfillment of cultivation, the |five strengths::unshakable mental powers of faith, energy, mindfulness, collectedness, and wisdom; they mirror the five faculties but are firm and stable in the face of opposition. [pañcabalā]| come to fulfillment of cultivation, and the |seven factors of awakening::the seven factors of enlightenment, namely mindfulness, investigation of dhammas, energy, joy, collectedness, tranquility, and equanimity. [SN 46.23 - Ṭhāniya Sutta - Serving As A Basis](/sn46.23) [satta + bojjhaṅgā]| come to fulfillment of cultivation.

Tranquility and Penetrative Vision

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.

For him, these two qualities occur in tandem: |Tranquility::serenity, stilling, calming, peace, mental unification [samatha]| and |penetrative vision::insight, introspection; lit. seeing distinctly [vipassanā]|. Those qualities that should be |completely comprehended::fully understood [parijānāti]| through direct knowledge, he completely comprehends them through direct knowledge. Those qualities that |should be abandoned::should be given up [pahātabba]| through direct knowledge, he abandons them through direct knowledge. Those qualities that |should be cultivated::should be developed [bhāvetabba]| through direct knowledge, he cultivates them through direct knowledge. Those qualities that |should be personally experienced::should be personally realized [sacchikātabba]| through direct knowledge, he personally experiences them through direct knowledge.

Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? ‘Pañcupādānakkhandhā’ tissa vacanīyaṁ, seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime dhammā abhiññā pariññeyyā.

And what|, bhikkhus,::::| are the qualities that should be completely comprehended through direct knowledge? It should be said: ‘the five aggregates subject to clinging,’ namely—the |form aggregate subject to clinging::attaching to the physical body or external objects as part of one’s identity or as something that provides lasting satisfaction [rūpupādānakkhandha]|, the |feeling aggregate subject to clinging::becoming attached to feelings of pleasure, resisting or rejecting feelings of pain, and becoming indifferent or unaware of neutral feelings. This clinging leads to grasping after pleasant sensations, aversion to painful ones, and ignorance of neutral feelings [vedanupādānakkhandha]|, the |perception aggregate subject to clinging::becoming attached to how one interprets and perceives things — believing one’s perceptions are fixed, true, or part of our self. It can also involve attaching to concepts, labels, and judgments that arise from perception. [saññupādānakkhandha]|, the |intentional constructs aggregate subject to clinging::attachment to, or identification with one’s intentions, emotions, and decisions as part of “who I am.” This creates a strong sense of self around one’s volitional activities, as if “I am the one who wills, chooses, or acts.” [saṅkhārupādānakkhandha]|, and the |consciousness aggregate subject to clinging::attachment to, or identification with, quality of awareness — subjective awareness of experiences and the knowing of objects through the six sense doors [sight, sound, smell, taste, touch, and mind] [viññāṇupādānakkhandha]|. These are the qualities that should be completely comprehended through direct knowledge.

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

And what|, bhikkhus,::::| are the qualities that should be abandoned through direct knowledge? |Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and |craving for existence::craving for continued existence, desire for a stable identity, attachment to a becoming, a future self, attainment, or experience [bhavataṇhā]|—these are the qualities that should be abandoned through direct knowledge.

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

And what|, bhikkhus,::::| are the qualities that should be cultivated through direct knowledge? Tranquility and penetrative vision—these are the qualities that should be cultivated through direct knowledge.

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

And what|, bhikkhus,::::| are the qualities that should be personally experienced through direct knowledge? |True knowledge::wisdom, the direct realization of truth [vijjā]| and |liberation::release, deliverance, freedom, emancipation [vimutti]|—these are the qualities that should be personally experienced through direct knowledge.

Refrain for the Remaining Sense Fields

Sotaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ …pe… ghānaṁ bhikkhave, jānaṁ passaṁ yathābhūtaṁ …pe… jivhaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ …pe… kāyaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ …pe… 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.

|Bhikkhus,::::| knowing and seeing the ear as it truly is ... knowing and seeing the nose as it truly is ... knowing and seeing the tongue as it truly is ... knowing and seeing the body as it truly is ... knowing and seeing the mind as it truly is, knowing and seeing |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructs—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]| as they truly are, knowing and seeing mind-consciousness as it truly is, knowing and seeing mind-contact as it truly is, and knowing and seeing as it truly is whatever felt experience arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—he does not become infatuated with the mind, he does not become infatuated with mental objects, he does not become infatuated with mind-consciousness, he does not become infatuated with mind-contact, and whatever felt experience arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—he does not become infatuated with that too.

When he dwells uninfatuated, unfettered, unbewildered, and contemplating unsatisfactoriness, the five aggregates subject to clinging are diminished for the future. And his craving—which brings renewed existence, is accompanied by delight and lust, and finds delight here and there—is abandoned. His bodily distresses are abandoned, and his mental distresses are abandoned; his bodily torments are abandoned, and his mental torments are abandoned; his bodily fevers are abandoned, and his mental fevers are abandoned. He experiences bodily ease and mental ease.

For one who is thus, his view is |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|; his intention is |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|; his effort is |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|; his mindfulness is |right mindfulness::perfect memory of the Dhamma; correct recollection of the exact instructions to guide one’s practice [sammāsati]|; his collectedness is |right collectedness::perfect stability of mind, correct mental composure [sammāsamādhi]|. And earlier, his bodily action, verbal action, and livelihood were already completely purified. Thus the Noble Eightfold Path comes to fulfillment of cultivation for him.

For him, as he thus cultivates this Noble Eightfold Path, the four establishments of mindfulness come to fulfillment of cultivation, the four right efforts come to fulfillment of cultivation, the four bases of psychic powers come to fulfillment of cultivation, the five faculties come to fulfillment of cultivation, the five strengths come to fulfillment of cultivation, and the seven factors of awakening come to fulfillment of cultivation.

For him, these two qualities occur in tandem: Tranquility and penetrative vision. Those qualities that should be completely comprehended through direct knowledge, he completely comprehends through direct knowledge. Those qualities that should be abandoned through direct knowledge, he abandons through direct knowledge. Those qualities that should be cultivated through direct knowledge, he cultivates through direct knowledge. Those qualities that should be personally experienced through direct knowledge, he personally experiences through direct knowledge.

Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? ‘Pañcupādānakkhandhā’ tissa vacanīyaṁ, seyyathidaṁ— rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime dhammā abhiññā pariññeyyā.

And what|, bhikkhus,::::| are the qualities that should be completely comprehended through direct knowledge? It should be said: ‘the five aggregates subject to clinging,’ namely—the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the intentional constructs aggregate subject to clinging, and the consciousness aggregate subject to clinging. These are the qualities that should be completely comprehended through direct knowledge.

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

And what|, bhikkhus,::::| are the qualities that should be abandoned through direct knowledge? Ignorance and craving for existence—these are the qualities that should be abandoned through direct knowledge.

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.

And what|, bhikkhus,::::| are the qualities that should be personally experienced through direct knowledge? True knowledge and liberation—these are the qualities that should be personally experienced through direct knowledge.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.