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 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:

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 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.

“‘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 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.

‘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. 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.

‘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 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.

‘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 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.

‘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 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.

‘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.

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.

‘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 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.

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 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.

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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