Saḷāyatanavibhaṅgasutta

Majjhima Nikāya 137

Saḷāyatanavibhaṅgasutta

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

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thereTattha what kindkatamāni sixcha connected with the homegehasitāni sadnesses?domanassāni?
knowable by the eyeCakkhuviññeyyānaṁ of sightsrūpānaṁ ……
pe…pe…
knowable by the earsotaviññeyyānaṁ of soundssaddānaṁ ……
knowable by the noseghānaviññeyyānaṁ of smellsgandhānaṁ ……
knowable by the tonguejivhāviññeyyānaṁ of tastesrasānaṁ ……
knowable by the bodykāyaviññeyyānaṁ of touchesphoṭṭhabbānaṁ ……
knowable by the mindmanoviññeyyānaṁ of ideasdhammānaṁ likableiṭṭhānaṁ desirablekantānaṁ agreeablemanāpānaṁ pleasingmanoramānaṁ connected with worldly pleasureslokāmisapaṭisaṁyuttānaṁ non-obtainingappaṭilābhaṁ orvā as a lossappaṭilābhato regardingsamanupassato formerlypubbe orvā formerly not obtainedappaṭiladdhapubbaṁ passedatītaṁ ceasedniruddhaṁ perishedvipariṇataṁ recollectingsamanussarato arisesuppajjati sadness.domanassaṁ.
whichYaṁ suchevarūpaṁ sadnessdomanassaṁ thisidaṁ is calledvuccati connected with the homegehasitaṁ sadness.domanassaṁ.
theseImāni sixcha connected with the homegehasitāni sadnesses.domanassāni.

And in this context what are the six kinds of domestic sadness? There are sights known by the eye, which are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. Sadness arises when you regard it as a loss to lose such sights, or when you recollect sights you formerly lost that have passed, ceased, and perished. Such sadness is called domestic sadness. There are sounds known by the ear … There are smells known by the nose … There are tastes known by the tongue … There are touches known by the body … There are ideas known by the mind, which are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. Sadness arises when you regard it as a loss to lose such ideas, or when you recollect ideas you formerly lost that have passed, ceased, and perished. Such sadness is called domestic sadness. These are the six kinds of domestic sadness.

thereTattha what kindskatamāni sixcha renunciatenekkhammasitāni sadnesses?domanassāni?
of sightsRūpānaṁ justtveva impermanenceaniccataṁ having understoodviditvā perishing, fading away, and cessation,vipariṇāmavirāganirodhaṁ, ‘formerly‘pubbe andceva sightsrūpā nowetarahi andca allsabbe thosete sightsrūpā impermanentaniccā sufferingdukkhā perishable’vipariṇāmadhammā’ti this thusevametaṁ trulyyathābhūtaṁ with right understandingsammappaññāya having seendisvā for supremeanuttaresu liberationsvimokkhesu longingpihaṁ you give rise to:upaṭṭhāpeti:
‘Oh when‘kudāssu will Ināmāhaṁ that dimensiontadāyatanaṁ having enteredupasampajja I will remainviharissāmi which the noble onesyadariyā todayetarahi dimensionāyatanaṁ having enteredupasampajja remain’viharantī’ti thusiti for supremeanuttaresu liberationsvimokkhesu longingpihaṁ for one giving riseupaṭṭhāpayato arisesuppajjati owing to longingpihapaccayā sadness.domanassaṁ.
WhatYaṁ suchevarūpaṁ sadnessdomanassaṁ thisidaṁ is calledvuccati renunciatenekkhammasitaṁ sadness.domanassaṁ.
of soundsSaddānaṁ justtveva ……pe…
of smellsgandhānaṁ justtveva ……
of tastesrasānaṁ justtveva ……
of touchesphoṭṭhabbānaṁ justtveva ……
of ideasdhammānaṁ justtveva impermanenceaniccataṁ having understoodviditvā perishing, fading away, and cessation,vipariṇāmavirāganirodhaṁ, ‘formerly‘pubbe andceva ideasdhammā nowetarahi andca allsabbe thosete ideasdhammā impermanentaniccā sufferingdukkhā perishable’vipariṇāmadhammā’ti this thusevametaṁ trulyyathābhūtaṁ with right understandingsammappaññāya having seendisvā for supremeanuttaresu liberationsvimokkhesu longingpihaṁ you give rise to:upaṭṭhāpeti:

And in this context what are the six kinds of renunciate sadness? When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. Upon seeing this, you give rise to longing for the supreme liberations: ‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’ When you give rise to longing for the supreme liberations like this, sadness arises because of the longing. Such sadness is called renunciate sadness. When you’ve understood the impermanence of sounds … smells … tastes … touches … ideas—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable. Upon seeing this, you give rise to longing for the supreme liberations:

'when indeed'‘kudāssu indeed Ināmāhaṁ that dimensiontadāyatanaṁ having enteredupasampajja I will remainviharissāmi which noble onesyadariyā todayetarahi dimensionāyatanaṁ having enteredupasampajja they remain'viharantī’ti thusiti in supremeanuttaresu in liberationsvimokkhesu longingpihaṁ for one giving riseupaṭṭhāpayato arisesuppajjati because of longingpihapaccayā sadness.domanassaṁ.
whichYaṁ suchevarūpaṁ sadnessdomanassaṁ thisidaṁ is calledvuccati renunciate-basednekkhammasitaṁ sadness.domanassaṁ.
theseImāni sixcha renunciate-basednekkhammasitāni sadnesses.domanassāni.

‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’ When you give rise to longing for the supreme liberations like this, sadness arises because of the longing. Such sadness is called renunciate sadness. These are the six kinds of renunciate sadness.

thereTattha what kindkatamā sixcha domesticgehasitā equanimity?upekkhā?
with the eyeCakkhunā a sightrūpaṁ having seendisvā arisesuppajjati equanimityupekkhā of a foolbālassa of a confused personmūḷhassa of an ordinary personputhujjanassa of one who has not overcome limitationsanodhijinassa of one who has not overcome results of deedsavipākajinassa of one blind to drawbacksanādīnavadassāvino of the unlearnedassutavato of an ordinary person.puthujjanassa.
whateverYā of such kindevarūpā equanimity,upekkhā, the sightrūpaṁ itsā does not transcendnātivattati.
thereforeTasmā itsā equanimityupekkhā ‘domestic’‘gehasitā’ti is calledvuccati.
with the earSotena a soundsaddaṁ having heardsutvā ……
with the noseghānena an odorgandhaṁ having smelledghāyitvā ……
with the tonguejivhāya a flavorrasaṁ having tastedsāyitvā ……
with the bodykāyena a touchphoṭṭhabbaṁ having contactedphusitvā ……
with the mindmanasā an ideadhammaṁ having knownviññāya arisesuppajjati equanimityupekkhā of a foolbālassa of a confused personmūḷhassa of an ordinary personputhujjanassa of one who has not overcome limitationsanodhijinassa of one who has not overcome results of deedsavipākajinassa of one blind to drawbacksanādīnavadassāvino of the unlearnedassutavato of an ordinary person.puthujjanassa.
whateverYā of such kindevarūpā equanimity,upekkhā, the ideadhammaṁ itsā does not transcendnātivattati.
thereforeTasmā itsā equanimityupekkhā ‘domestic’‘gehasitā’ti is calledvuccati.
theseImā sixcha domesticgehasitā equanimity.upekkhā.

And in this context what are the six kinds of domestic equanimity? When seeing a sight with their eyes, equanimity arises for the unlearned ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks. Such equanimity does not transcend the sight. That’s why it’s called domestic equanimity. When hearing a sound with their ears … When smelling an odor with their nose … When tasting a flavor with their tongue … When encountering a touch with their body … When knowing an idea with their mind, equanimity arises for the unlearned ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks. Such equanimity does not transcend the idea. That’s why it’s called domestic equanimity. These are the six kinds of domestic equanimity.

thereTattha whatkatamā sixcha renunciate-basednekkhammasitā equanimity?upekkhā?
of sightsRūpānaṁ indeedtveva impermanenceaniccataṁ having understoodviditvā perishing, fading away, and cessation,vipariṇāmavirāganirodhaṁ, 'formerly‘pubbe indeedceva sightsrūpā nowetarahi andca allsabbe thosete sightsrūpā impermanentaniccā sufferingdukkhā perishable'vipariṇāmadhammā’ti this accordinglyevametaṁ as it truly isyathābhūtaṁ through right understandingsammappaññāya for one seeingpassato arisesuppajjati equanimity.upekkhā.
whichYā suchevarūpā equanimity,upekkhā, the sightrūpaṁ thatsā transcendsativattati.
thereforeTasmā thatsā equanimityupekkhā 'renunciate-based'‘nekkhammasitā’ti is calledvuccati.
of soundsSaddānaṁ indeedtveva ……
of smellsgandhānaṁ indeedtveva ……
of tastesrasānaṁ indeedtveva ……
of touchesphoṭṭhabbānaṁ indeedtveva ……
of ideasdhammānaṁ indeedtveva impermanenceaniccataṁ having understoodviditvā perishing, fading away, and cessation,vipariṇāmavirāganirodhaṁ, 'formerly‘pubbe indeedceva ideasdhammā nowetarahi andca allsabbe thosete ideasdhammā impermanentaniccā sufferingdukkhā perishable'vipariṇāmadhammā’ti this accordinglyevametaṁ as it truly isyathābhūtaṁ through right understandingsammappaññāya for one seeingpassato arisesuppajjati equanimity.upekkhā.
whichYā suchevarūpā equanimity,upekkhā, the ideadhammaṁ thatsā transcendsativattati.
thereforeTasmā thatsā equanimityupekkhā 'renunciate-based'‘nekkhammasitā’ti is calledvuccati.
theseImā sixcha renunciate-basednekkhammasitā equanimities.upekkhā.
'thirty-six‘Chattiṁsa positions of sentient beingssattapadā should be understood'—veditabbā’ti—
thusiti thatyaṁ whichtaṁ was saidvuttaṁ thisidametaṁ because ofpaṭicca said.vuttaṁ.

And in this context what are the six kinds of renunciate equanimity? When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. Such equanimity transcends the sight. That’s why it’s called renunciate equanimity. When you’ve understood the impermanence of sounds … smells … tastes … touches … ideas—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable. Such equanimity transcends the idea. That’s why it’s called renunciate equanimity. These are the six kinds of renunciate equanimity. ‘The thirty-six positions of sentient beings should be understood.’ That’s what I said, and this is why I said it.

therein‘Tatra thisidaṁ relying onnissāya thisidaṁ give uppajahathā’ti—
thusiti indeedkho but thispanetaṁ was saidvuttaṁ; but why thisKiñcetaṁ because ofpaṭicca was saidvuttaṁ?
thereinTatra, monksbhikkhave, whichyāni sixcha connected with renunciationnekkhammasitāni kinds of happinesssomanassāni thosetāni relying onnissāya thosetāni depending onāgamma whichyāni sixcha connected with domestic lifegehasitāni kinds of happinesssomanassāni thosetāni give uppajahatha, thosetāni go beyondsamatikkamatha.
thus of themEvametesaṁ giving uppahānaṁ ishoti, thus of themevametesaṁ going beyondsamatikkamo ishoti.
thereinTatra, monksbhikkhave, whichyāni sixcha connected with renunciationnekkhammasitāni kinds of sadnessdomanassāni thosetāni relying onnissāya thosetāni depending onāgamma whichyāni sixcha connected with domestic lifegehasitāni kinds of sadnessdomanassāni thosetāni give uppajahatha, thosetāni go beyondsamatikkamatha.
thus of themEvametesaṁ giving uppahānaṁ ishoti, thus of themevametesaṁ going beyondsamatikkamo ishoti.
thereinTatra, monksbhikkhave, whichyā sixcha connected with renunciationnekkhammasitā equanimityupekkhā thosetā relying onnissāya thosetā depending onāgamma, whichyā sixcha connected with domestic lifegehasitā equanimityupekkhā thosetā give uppajahatha thosetā go beyondsamatikkamatha.
thus of themEvametāsaṁ giving uppahānaṁ ishoti, thus of themevametāsaṁ going beyondsamatikkamo ishoti.

‘Therein, relying on this, give up that.’ That’s what I said, but why did I say it? Therein, by relying and depending on the six kinds of renunciate happiness, give up and go beyond the six kinds of domestic happiness. That’s how they are given up. Therein, by relying on the six kinds of renunciate sadness, give up the six kinds of domestic sadness. That’s how they are given up. Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of domestic equanimity. That’s how they are given up.

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