Saḷāyatanavibhaṅgasutta

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 separately·dwellviharati in Jeta's Grovejetavane of Anāthapiṇḍikaanāthapiṇḍikassa monastery.ārāme.
thereTatra indeedkho the Blessed Onebhagavā mendicantsbhikkhū addressed:āmantesi:
mendicant·quotation marker“bhikkhavo”ti.
venerable sir·quotation marker“Bhadante”ti theyte mendicantsbhikkhū to the Blessed Onebhagavato replied.paccassosuṁ.
the Blessed OneBhagavā this·sayetadavoca:

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:

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:

“Mendicants, I shall teach you the analysis of the six sense fields. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

the six“‘Cha interiorajjhattikāni sense fieldsāyatanāni should be understoodveditabbāni, sixcha exteriorbāhirāni sense fieldsāyatanāni should be understoodveditabbāni, sixcha consciousness·classviññāṇakāyā should be understoodveditabbā, sixcha contact·classphassakāyā should be understoodveditabbā, eighteenaṭṭhārasa mind·preoccupationmanopavicārā should be understoodveditabbā, thirty-sixchattiṁsa being·positionsattapadā should be understoodveditabbā, thereintatra thisidaṁ relying onnissāya thisidaṁ give uppajahatha, threetayo mindfulness·establishmentsatipaṭṭhānā which·noble-oneyadariyo cultivatessevati which·noble-oneyadariyo cultivatingsevamāno Teachersatthā worthy to instruct a groupgaṇamanusāsitumarahati, heso is calledvuccati meditation·tutoryoggācariyānaṁ supremeanuttaro guide for those fit for trainingpurisadammasārathī’ti—
this·summary-recitalayamuddeso of the analysis of the six sense fieldssaḷāyatanavibhaṅgassa.

“‘The six interior sense fields should be understood. The six exterior sense fields should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The eighteen mental preoccupations should be understood. The thirty-six positions of sentient beings should be understood. Therein, relying on this, give up that. The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group. Of all meditation tutors, it is he that is called the supreme guide for those fit for training.’ This is the summary recital for the analysis of the six sense fields.

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 ear·sense fieldsotāyatanaṁ nose·sense fieldghānāyatanaṁ tongue·sense fieldjivhāyatanaṁ body·sense fieldkāyāyatanaṁ mind·sense fieldmanāyatanaṁ—
sixcha interiorajjhattikāni sense fieldsāyatanāni should be understoodveditabbānī’ti—
thusiti whichyaṁ thattaṁ was saidvuttaṁ this·thisidametaṁ because ofpaṭicca saidvuttaṁ.

‘The six interior sense fields should be understood.’ That’s what I said, but why did I say it? There are the sense fields of the eye, ear, nose, tongue, body, and mind. ‘The six interior sense fields should be understood.’ That’s what I said, and this is why I said it.

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

‘The six exterior sense fields should be understood.’ That’s what I said, but why did I say it? There are the sense fields of sights, sounds, smells, tastes, touches, and ideas. ‘The six exterior sense fields should be understood.’ That’s what I said, and this is why I said it.

six‘Cha consciousness·classviññāṇakāyā should be understoodveditabbā’ti—
thusiti indeedkho but thispanetaṁ was saidvuttaṁ. what + thisKiñcetaṁ because ofpaṭicca was saidvuttaṁ?
eye-consciousness‘Cakkhuviññāṇaṁ ear·consciousnesssotaviññāṇaṁ nose·consciousnessghānaviññāṇaṁ tongue·consciousnessjivhāviññāṇaṁ body·consciousnesskāyaviññāṇaṁ mind·consciousnessmanoviññāṇaṁ—
sixcha consciousness·classviññāṇakāyā should be understoodveditabbā’ti—
thusiti whichyaṁ thattaṁ was saidvuttaṁ this + thisidametaṁ because ofpaṭicca was saidvuttaṁ.

‘The six classes of consciousness should be understood.’ That’s what I said, but why did I say it? There are eye, ear, nose, tongue, body, and mind consciousness. ‘The six classes of consciousness should be understood.’ That’s what I said, and this is why I said it.

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

‘The six classes of contact should be understood.’ That’s what I said, but why did I say it? There is contact through the eye, ear, nose, tongue, body, and mind. ‘The six classes of contact should be understood.’ That’s what I said, and this is why I said it.

eighteen‘Aṭṭhārasa mind·preoccupationmanopavicārā 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 happiness + basissomanassaṭṭhānīyaṁ a sightrūpaṁ is preoccupied withupavicarati, sadness + basisdomanassaṭṭhānīyaṁ a sightrūpaṁ is preoccupied withupavicarati, equanimity + basisupekkhāṭṭhānīyaṁ 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 apart + knowingviññāya happiness + basissomanassaṭṭhānīyaṁ an ideadhammaṁ is preoccupied withupavicarati, sadness + basisdomanassaṭṭhānīyaṁ an ideadhammaṁ is preoccupied withupavicarati, equanimity + basisupekkhāṭṭhānīyaṁ an ideadhammaṁ is preoccupied withupavicarati.
thusIti sixcha preoccupations with happinesssomanassūpavicārā, sixcha preoccupations with sadnessdomanassūpavicārā, sixcha preoccupations with equanimityupekkhūpavicārā, eight·tenaṭṭhārasa mind·preoccupationmanopavicārā should be understoodveditabbā’ti—
thusiti whichyaṁ thattaṁ was saidvuttaṁ this + thisidametaṁ owing topaṭicca was saidvuttaṁ.

‘The eighteen mental preoccupations should be understood.’ That’s what I said, but why did I say it? Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body … Becoming conscious of an idea with their mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity. So there are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity. ‘The eighteen mental preoccupations should be understood.’ That’s what I said, and this is why I said it.

six·thirty‘Chattiṁsa being·positionsattapadā should be understoodveditabbā’ti—
thusiti indeedkho but thispanetaṁ saidvuttaṁ. why + thisKiñcetaṁ dependent onpaṭicca saidvuttaṁ?
sixCha house·basedgehasitāni happinessessomanassāni, sixcha renunciation·basednekkhammasitāni happinessessomanassāni, sixcha house·basedgehasitāni sadnessesdomanassāni, sixcha renunciation·basednekkhammasitāni sadnessesdomanassāni, sixcha house·basedgehasitā equanimitiesupekkhā, sixcha renunciation·basednekkhammasitā equanimitiesupekkhā.

‘The thirty-six positions of sentient beings should be understood.’ That’s what I said, but why did I say it? There are six kinds of domestic happiness and six kinds of renunciate happiness. There are six kinds of domestic sadness and six kinds of renunciate sadness. There are six kinds of domestic equanimity and six kinds of renunciate equanimity.

thereTattha what arekatamāni sixcha domesticgehasitāni happinesses?somanassāni?
known by the eyeCakkhuviññeyyānaṁ of sightsrūpānaṁ likableiṭṭhānaṁ desirablekantānaṁ agreeablemanāpānaṁ mind·delightmanoramānaṁ connected with the worldly pleasures of the fleshlokāmisapaṭisaṁyuttānaṁ toward·obtainpaṭilābhaṁ orvā as an obtainingpaṭilābhato together·after·seesamanupassato formerlypubbe orvā toward·obtainedpaṭiladdhapubbaṁ passedatītaṁ ceasedniruddhaṁ apart·changedvipariṇataṁ recollectingsamanussarato arisesuppajjati happiness.somanassaṁ.
whichYaṁ just·formevarūpaṁ happinesssomanassaṁ thisidaṁ is calledvuccati domesticgehasitaṁ happiness.somanassaṁ.
known by the earSotaviññeyyānaṁ of soundssaddānaṁ ...…
nose·knowableghānaviññeyyānaṁ of smellsgandhānaṁ ...…
tongue·knowablejivhāviññeyyānaṁ of tastesrasānaṁ ...…
body·knowablekāyaviññeyyānaṁ of touchesphoṭṭhabbānaṁ ...…
mind·knowablemanoviññeyyānaṁ of ideasdhammānaṁ likableiṭṭhānaṁ desirablekantānaṁ agreeablemanāpānaṁ ...pe...…pe… happiness.somanassaṁ.
whichYaṁ just·formevarūpaṁ happinesssomanassaṁ thisidaṁ is calledvuccati domesticgehasitaṁ happiness.somanassaṁ.
theseImāni sixcha domesticgehasitāni happinesses.somanassāni.

And in this context what are the six kinds of domestic happiness? There are sights known by the eye, which are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. Happiness arises when you regard it as a gain to obtain such sights, or when you recollect sights you formerly obtained that have passed, ceased, and perished. Such happiness is called domestic happiness. There are sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body … Ideas known by the mind, which are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. Happiness arises when you regard it as a gain to obtain such ideas, or when you recollect ideas you formerly obtained that have passed, ceased, and perished. Such happiness is called domestic happiness. These are the six kinds of domestic happiness.

thereTattha what kindkatamāni sixcha renunciation·based onnekkhammasitāni 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 thus + thisevametaṁ as·realyathābhūtaṁ with right understandingsammappaññāya seeingpassato arisesuppajjati happinesssomanassaṁ.
whichYaṁ of such kindevarūpaṁ happinesssomanassaṁ thisidaṁ is calledvuccati renunciation·based onnekkhammasitaṁ 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 thus + thisevametaṁ as·realyathābhūtaṁ with right understandingsammappaññāya seeingpassato arisesuppajjati happinesssomanassaṁ.
whichYaṁ of such kindevarūpaṁ happinesssomanassaṁ thisidaṁ is calledvuccati renunciation·based onnekkhammasitaṁ happinesssomanassaṁ.
theseImāni sixcha renunciation·based onnekkhammasitāni happinessessomanassāni.

And in this context what are the six kinds of renunciate happiness? When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. Such happiness is called renunciate happiness. When you’ve understood the impermanence of sounds … smells … tastes … touches … ideas—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable. Such happiness is called renunciate happiness. These are the six kinds of renunciate happiness.

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