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Majjhima Nikāya 137

Saḷāyatanavibhaṅgasutta

The Analysis of the Six Sense Fields · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heard—sutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā at Sāvatthīsāvatthiyaṁ was stayingviharati in Jeta's Grovejetavane of Anāthapiṇḍikaanāthapiṇḍikassa monastery.ārāme.
thereTatra indeedkho the Blessed Onebhagavā mendicantsbhikkhū addressed:āmantesi:
"mendicants!"“bhikkhavo”ti.
"venerable sir,"“Bhadante”ti theyte mendicantsbhikkhū to the Blessed Onebhagavato replied.paccassosuṁ.
the Blessed OneBhagavā said this:etadavoca:

the analysis of the six sense fields“saḷāyatanavibhaṅgaṁ to youvo, mendicantsbhikkhave, I shall teachdesessāmi.
thatTaṁ listensuṇātha, wellsādhukaṁ mindmanasi applykarotha, I will speakbhāsissāmī”ti.
yes“Evaṁ, sirbhante”ti indeedkho thosete mendicantsbhikkhū of the Buddhabhagavato they repliedpaccassosuṁ.
the BuddhaBhagavā said thisetadavoca:

the six“‘Cha interiorajjhattikāni sense fieldsāyatanāni should be understoodveditabbāni, sixcha exteriorbāhirāni sense fieldsāyatanāni should be understoodveditabbāni, sixcha classes of consciousnessviññāṇakāyā should be understoodveditabbā, sixcha classes of contactphassakāyā should be understoodveditabbā, eighteenaṭṭhārasa mental preoccupationsmanopavicārā should be understoodveditabbā, thirty-sixchattiṁsa positions of sentient beingssattapadā should be understoodveditabbā, thereintatra thisidaṁ relying onnissāya thisidaṁ give uppajahatha, threetayo establishments of mindfulnesssatipaṭṭhānā which the Noble Oneyadariyo cultivatessevati which the Noble Oneyadariyo cultivatingsevamāno Teachersatthā worthy to instruct a groupgaṇamanusāsitumarahati, heso is calledvuccati of meditation tutorsyoggācariyānaṁ supremeanuttaro guide for those fit for trainingpurisadammasārathī’ti—
this summary recitalayamuddeso of the analysis of the six sense fieldssaḷāyatanavibhaṅgassa.

six‘Cha interiorajjhattikāni sense fieldsāyatanāni should be understoodveditabbānī’ti—
thusiti indeedkho but thispanetaṁ was saidvuttaṁ. but why was thisKiñcetaṁ because ofpaṭicca saidvuttaṁ?
the sense field of the eye‘Cakkhāyatanaṁ the sense field of the earsotāyatanaṁ the sense field of the noseghānāyatanaṁ the sense field of the tonguejivhāyatanaṁ the sense field of the bodykāyāyatanaṁ the sense field of the mindmanāyatanaṁ—
sixcha interiorajjhattikāni sense fieldsāyatanāni should be understoodveditabbānī’ti—
thusiti whichyaṁ thattaṁ was saidvuttaṁ this is the reasonidametaṁ because ofpaṭicca saidvuttaṁ.

'six‘Cha exteriorbāhirāni sense fieldsāyatanāni should be understood'veditabbānī’ti—
thusiti indeedkho but thispanetaṁ was saidvuttaṁ. but whatKiñcetaṁ in dependence onpaṭicca was saidvuttaṁ?
'sight sense field‘Rūpāyatanaṁ sound sense fieldsaddāyatanaṁ smell sense fieldgandhāyatanaṁ taste sense fieldrasāyatanaṁ touch sense fieldphoṭṭhabbāyatanaṁ idea sense field—dhammāyatanaṁ—
sixcha exteriorbāhirāni sense fieldsāyatanāni should be understood'veditabbānī’ti—
thusiti whichyaṁ thattaṁ was saidvuttaṁ this isidametaṁ in dependence onpaṭicca was saidvuttaṁ.

six‘Cha classes of consciousnessviññāṇakāyā should be understoodveditabbā’ti—
thusiti indeedkho but thispanetaṁ was saidvuttaṁ. now whatKiñcetaṁ because ofpaṭicca was saidvuttaṁ?
eye-consciousness‘Cakkhuviññāṇaṁ ear-consciousnesssotaviññāṇaṁ nose-consciousnessghānaviññāṇaṁ tongue-consciousnessjivhāviññāṇaṁ body-consciousnesskāyaviññāṇaṁ mind-consciousnessmanoviññāṇaṁ—
sixcha classes of consciousnessviññāṇakāyā should be understoodveditabbā’ti—
thusiti whichyaṁ thattaṁ was saidvuttaṁ thisidametaṁ because ofpaṭicca was saidvuttaṁ.

'six‘Cha classes of contactphassakāyā should be understood' thus—veditabbā’ti—
quotation markeriti indeedkho now thispanetaṁ was said.vuttaṁ. but why is thisKiñcetaṁ in dependence onpaṭicca was said?vuttaṁ?
'eye-contact‘Cakkhusamphasso ear-contactsotasamphasso nose-contactghānasamphasso tongue-contactjivhāsamphasso body-contactkāyasamphasso mind-contact—manosamphasso—
sixcha classes of contactphassakāyā should be understood' thus—veditabbā’ti—
quotation markeriti thatyaṁ thattaṁ was saidvuttaṁ this is thatidametaṁ in dependence onpaṭicca was said.vuttaṁ.

eighteen‘Aṭṭhārasa mental preoccupationsmanopavicārā should be understoodveditabbā’ti—
thusiti indeedkho but thispanetaṁ was saidvuttaṁ. but why thisKiñcetaṁ owing topaṭicca was saidvuttaṁ?
with the eye‘Cakkhunā a sightrūpaṁ having seendisvā a basis for happinesssomanassaṭṭhānīyaṁ a sightrūpaṁ is preoccupied withupavicarati, a basis for sadnessdomanassaṭṭhānīyaṁ a sightrūpaṁ is preoccupied withupavicarati, a basis for equanimityupekkhāṭṭhānīyaṁ a sightrūpaṁ is preoccupied withupavicarati.
with the earSotena a soundsaddaṁ having heardsutvā …pe……pe…
with the noseghānena an odorgandhaṁ having smelledghāyitvā ……
with the tonguejivhāya a flavorrasaṁ having tastedsāyitvā ……
with the bodykāyena a touchphoṭṭhabbaṁ having encounteredphusitvā ……
with the mindmanasā an ideadhammaṁ having become conscious ofviññāya a basis for happinesssomanassaṭṭhānīyaṁ an ideadhammaṁ is preoccupied withupavicarati, a basis for sadnessdomanassaṭṭhānīyaṁ an ideadhammaṁ is preoccupied withupavicarati, a basis for equanimityupekkhāṭṭhānīyaṁ an ideadhammaṁ is preoccupied withupavicarati.
thusIti sixcha preoccupations with happinesssomanassūpavicārā, sixcha preoccupations with sadnessdomanassūpavicārā, sixcha preoccupations with equanimityupekkhūpavicārā, eighteenaṭṭhārasa mental preoccupationsmanopavicārā should be understoodveditabbā’ti—
thusiti whichyaṁ thattaṁ was saidvuttaṁ this is thatidametaṁ owing topaṭicca was saidvuttaṁ.

thirty-six‘Chattiṁsa positions of sentient beingssattapadā should be understoodveditabbā’ti—
thusiti indeedkho but thispanetaṁ saidvuttaṁ. why thisKiñcetaṁ dependent onpaṭicca saidvuttaṁ?
sixCha domesticgehasitāni happinessessomanassāni, sixcha renunciatenekkhammasitāni happinessessomanassāni, sixcha domesticgehasitāni sadnessesdomanassāni, sixcha renunciatenekkhammasitāni sadnessesdomanassāni, sixcha domesticgehasitā equanimitiesupekkhā, sixcha renunciatenekkhammasitā equanimitiesupekkhā.

thereTattha what arekatamāni sixcha domesticgehasitāni happinesses?somanassāni?
known by the eyeCakkhuviññeyyānaṁ of sightsrūpānaṁ likableiṭṭhānaṁ desirablekantānaṁ agreeablemanāpānaṁ pleasingmanoramānaṁ connected with the worldly pleasures of the fleshlokāmisapaṭisaṁyuttānaṁ obtainingpaṭilābhaṁ orvā as an obtainingpaṭilābhato regardingsamanupassato formerlypubbe orvā formerly obtainedpaṭiladdhapubbaṁ passedatītaṁ ceasedniruddhaṁ perishedvipariṇataṁ recollectingsamanussarato arisesuppajjati happiness.somanassaṁ.
whichYaṁ suchevarūpaṁ happinesssomanassaṁ thisidaṁ is calledvuccati domesticgehasitaṁ happiness.somanassaṁ.
known by the earSotaviññeyyānaṁ of soundssaddānaṁ ...…
known by the noseghānaviññeyyānaṁ of smellsgandhānaṁ ...…
known by the tonguejivhāviññeyyānaṁ of tastesrasānaṁ ...…
known by the bodykāyaviññeyyānaṁ of touchesphoṭṭhabbānaṁ ...…
known by the mindmanoviññeyyānaṁ of ideasdhammānaṁ likableiṭṭhānaṁ desirablekantānaṁ agreeablemanāpānaṁ ...pe...…pe… happiness.somanassaṁ.
whichYaṁ suchevarūpaṁ happinesssomanassaṁ thisidaṁ is calledvuccati domesticgehasitaṁ happiness.somanassaṁ.
theseImāni sixcha domesticgehasitāni happinesses.somanassāni.

thereTattha what kindkatamāni sixcha renunciate-basednekkhammasitāni happinessessomanassāni?
of sightsRūpānaṁ indeedtveva impermanenceaniccataṁ having understoodviditvā perishing, fading, cessationvipariṇāmavirāganirodhaṁ, formerly‘pubbe andceva sightsrūpā nowetarahi andca allsabbe thosete sightsrūpā impermanentaniccā sufferingdukkhā perishable by naturevipariṇāmadhammā’ti thisevametaṁ as it really isyathābhūtaṁ with right understandingsammappaññāya seeingpassato arisesuppajjati happinesssomanassaṁ.
whichYaṁ of such kindevarūpaṁ happinesssomanassaṁ thisidaṁ is calledvuccati renunciate-basednekkhammasitaṁ happinesssomanassaṁ.
of soundsSaddānaṁ indeedtveva ……
of smellsgandhānaṁ indeedtveva ……
of tastesrasānaṁ indeedtveva ……
of touchesphoṭṭhabbānaṁ indeedtveva ……
of ideasdhammānaṁ indeedtveva impermanenceaniccataṁ having understoodviditvā perishing, fading, cessationvipariṇāmavirāganirodhaṁ, formerly‘pubbe andceva ideasdhammā nowetarahi andca allsabbe thosete ideasdhammā impermanentaniccā sufferingdukkhā perishable by naturevipariṇāmadhammā’ti thisevametaṁ as it really isyathābhūtaṁ with right understandingsammappaññāya seeingpassato arisesuppajjati happinesssomanassaṁ.
whichYaṁ of such kindevarūpaṁ happinesssomanassaṁ thisidaṁ is calledvuccati renunciate-basednekkhammasitaṁ happinesssomanassaṁ.
theseImāni sixcha renunciate-basednekkhammasitāni happinessessomanassāni.

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