Six Senses (`saḷāyatanavibhaṅgo`)

The six senses are introduced in the Third Discourse 13S4/1.4.3.8 Ādittapariyāyasutta as the way in which we ingest phenomena into the five collections.

The parable on burning (ādittapariyāyo)

My Translation

977. “Bhikkhave, it would be better for the eye-faculty to be pierced by a heated iron spike, ablaze, burning, and glowing, rather than grasping at representations by way of details in forms cognizable by the eye. For if, bhikkhave, consciousness remains tied to the delight of a representation, or tied to the delight of a detail, and at that time one were to die, it is possible that one would go to one of two destinations — hell or the animal realm. Seeing this danger, bhikkhave, I say this.

978. Bhikkhave, it would be better for the ear-faculty to be pierced by a sharp iron stake, ablaze, burning, and glowing, rather than grasping at representations by way of details in sounds cognizable by the ear. For if, bhikkhave, consciousness remains tied to the delight of a representation, or tied to the delight of a detail, and at that time one were to die, it is possible that one would go to one of two destinations — hell or the animal realm. Seeing this danger, bhikkhave, I say this.

979. Bhikkhave, it would be better for the nose-faculty to be pierced by a sharp nail-clipper, ablaze, burning, and glowing, rather than grasping at representations by way of details in odors cognizable by the nose. For if, bhikkhave, consciousness remains tied to the delight of a representation, or tied to the delight of a detail, and at that time one were to die, it is possible that one would go to one of two destinations — hell or the animal realm. Seeing this danger, bhikkhave, I say this.

980. Bhikkhave, it would be better for the tongue-faculty to be pierced by a sharp razor, ablaze, burning, and glowing, rather than grasping at representations by way of details in tastes cognizable by the tongue. For if, bhikkhave, consciousness remains tied to the delight of a representation, or tied to the delight of a detail, and at that time one were to die, it is possible that one would go to one of two destinations — hell or the animal realm. Seeing this danger, bhikkhave, I say this.

981. Bhikkhave, it would be better for the body-faculty to be pierced by a sharp spear, ablaze, burning, and glowing, rather than grasping at representations by way of details in tangible objects cognizable by the body. For if, bhikkhave, consciousness remains tied to the delight of a representation, or tied to the delight of a detail, and at that time one were to die, it is possible that one would go to one of two destinations — hell or the animal realm. Seeing this danger, bhikkhave, I say this.

982. Bhikkhave, it would be better sleeping. For I declare, bhikkhave, that sleep is barren of life, fruitless of life, bewildered of life, but one won’t conceive thoughts, or succumb to thoughts, that would lead to schism in the Saṅgha. Seeing this danger, bhikkhave, I say this.

Pāḷi (Roman IAST)

977. “… Varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya— nirayaṃ vā, tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

978. Varaṃ, bhikkhave, tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṃ sampalimaṭṭhaṃ, na tveva sotaviññeyyesu saddesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya— nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

979. Varaṃ, bhikkhave, tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṃ sampalimaṭṭhaṃ, na tveva ghānaviññeyyesu gandhesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya. Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya— nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

980. Varaṃ, bhikkhave, tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṃ sampalimaṭṭhaṃ, na tveva jivhāviññeyyesu rasesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya. Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya— nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

981. Varaṃ, bhikkhave, tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṃ sampalimaṭṭhaṃ, na tveva kāyaviññeyyesu phoṭṭhabbesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya. Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya— nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

982. Varaṃ, bhikkhave, sottaṃ. Sottaṃ kho panāhaṃ, bhikkhave, vañjhaṃ jīvitānaṃ vadāmi, aphalaṃ jīvitānaṃ vadāmi, momūhaṃ jīvitānaṃ vadāmi, na tveva tathārūpe vitakke vitakkeyya yathārūpānaṃ vitakkānaṃ vasaṃ gato saṃghaṃ bhindeyya. Imaṃ khvāhaṃ, bhikkhave, vañjhaṃ jīvitānaṃ ādīnavaṃ disvā evaṃ vadāmi.

Pāḷi (Brahmi)

977. “… 𑀯𑀭𑀁, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀢𑀢𑁆𑀢𑀸𑀬 𑀅𑀬𑁄𑀲𑀮𑀸𑀓𑀸𑀬 𑀆𑀤𑀺𑀢𑁆𑀢𑀸𑀬 𑀲𑀫𑁆𑀧𑀚𑁆𑀚𑀮𑀺𑀢𑀸𑀬 𑀲𑀚𑁄𑀢𑀺𑀪𑀽𑀢𑀸𑀬 𑀘𑀓𑁆𑀔𑀼𑀦𑁆𑀤𑁆𑀭𑀺𑀬𑀁 𑀲𑀫𑁆𑀧𑀮𑀺𑀫𑀝𑁆𑀞𑀁, 𑀦 𑀢𑁆𑀯𑁂𑀯 𑀘𑀓𑁆𑀔𑀼𑀯𑀺𑀜𑁆𑀜𑁂𑀬𑁆𑀬𑁂𑀲𑀼 𑀭𑀽𑀧𑁂𑀲𑀼 𑀅𑀦𑀼𑀩𑁆𑀬𑀜𑁆𑀚𑀦𑀲𑁄 𑀦𑀺𑀫𑀺𑀢𑁆𑀢𑀕𑁆𑀕𑀸𑀳𑁄. 𑀦𑀺𑀫𑀺𑀢𑁆𑀢𑀲𑁆𑀲𑀸𑀤𑀕𑀣𑀺𑀢𑀁 𑀯𑀸, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀯𑀺𑀜𑁆𑀜𑀸𑀡𑀁 𑀢𑀺𑀝𑁆𑀞𑀫𑀸𑀦𑀁 𑀢𑀺𑀝𑁆𑀞𑁂𑀬𑁆𑀬, 𑀅𑀦𑀼𑀩𑁆𑀬𑀜𑁆𑀚𑀦𑀲𑁆𑀲𑀸𑀤𑀕𑀣𑀺𑀢𑀁 𑀯𑀸 𑀢𑀲𑁆𑀫𑀺𑀜𑁆𑀘𑁂 𑀲𑀫𑀬𑁂 𑀓𑀸𑀮𑀁 𑀓𑀭𑁂𑀬𑁆𑀬, 𑀞𑀸𑀦𑀫𑁂𑀢𑀁 𑀯𑀺𑀚𑁆𑀚𑀢𑀺, 𑀬𑀁 𑀤𑁆𑀯𑀺𑀦𑁆𑀦𑀁 𑀕𑀢𑀻𑀦𑀁 𑀅𑀜𑁆𑀜𑀢𑀭𑀁 𑀕𑀢𑀺𑀁 𑀕𑀘𑁆𑀙𑁂𑀬𑁆𑀬— 𑀦𑀺𑀭𑀬𑀁 𑀯𑀸, 𑀢𑀺𑀭𑀘𑁆𑀙𑀸𑀦𑀬𑁄𑀦𑀺𑀁 𑀯𑀸. 𑀇𑀫𑀁 𑀔𑁆𑀯𑀸𑀳𑀁, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀆𑀤𑀻𑀦𑀯𑀁 𑀤𑀺𑀲𑁆𑀯𑀸 𑀏𑀯𑀁 𑀯𑀤𑀸𑀫𑀺.

978. 𑀯𑀭𑀁, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀢𑀺𑀡𑁆𑀳𑁂𑀦 𑀅𑀬𑁄𑀲𑀗𑁆𑀓𑀼𑀦𑀸 𑀆𑀤𑀺𑀢𑁆𑀢𑁂𑀦 𑀲𑀫𑁆𑀧𑀚𑁆𑀚𑀮𑀺𑀢𑁂𑀦 𑀲𑀚𑁄𑀢𑀺𑀪𑀽𑀢𑁂𑀦 𑀲𑁄𑀢𑀺𑀦𑁆𑀤𑁆𑀭𑀺𑀬𑀁 𑀲𑀫𑁆𑀧𑀮𑀺𑀫𑀝𑁆𑀞𑀁, 𑀦 𑀢𑁆𑀯𑁂𑀯 𑀲𑁄𑀢𑀯𑀺𑀜𑁆𑀜𑁂𑀬𑁆𑀬𑁂𑀲𑀼 𑀲𑀤𑁆𑀤𑁂𑀲𑀼 𑀅𑀦𑀼𑀩𑁆𑀬𑀜𑁆𑀚𑀦𑀲𑁄 𑀦𑀺𑀫𑀺𑀢𑁆𑀢𑀕𑁆𑀕𑀸𑀳𑁄. 𑀦𑀺𑀫𑀺𑀢𑁆𑀢𑀲𑁆𑀲𑀸𑀤𑀕𑀣𑀺𑀢𑀁 𑀯𑀸, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀯𑀺𑀜𑁆𑀜𑀸𑀡𑀁 𑀢𑀺𑀝𑁆𑀞𑀫𑀸𑀦𑀁 𑀢𑀺𑀝𑁆𑀞𑁂𑀬𑁆𑀬, 𑀅𑀦𑀼𑀩𑁆𑀬𑀜𑁆𑀚𑀦𑀲𑁆𑀲𑀸𑀤𑀕𑀣𑀺𑀢𑀁 𑀯𑀸 𑀢𑀲𑁆𑀫𑀺𑀜𑁆𑀘𑁂 𑀲𑀫𑀬𑁂 𑀓𑀸𑀮𑀁 𑀓𑀭𑁂𑀬𑁆𑀬, 𑀞𑀸𑀦𑀫𑁂𑀢𑀁 𑀯𑀺𑀚𑁆𑀚𑀢𑀺, 𑀬𑀁 𑀤𑁆𑀯𑀺𑀦𑁆𑀦𑀁 𑀕𑀢𑀻𑀦𑀁 𑀅𑀜𑁆𑀜𑀢𑀭𑀁 𑀕𑀢𑀺𑀁 𑀕𑀘𑁆𑀙𑁂𑀬𑁆𑀬— 𑀦𑀺𑀭𑀬𑀁 𑀯𑀸 𑀢𑀺𑀭𑀘𑁆𑀙𑀸𑀦𑀬𑁄𑀦𑀺𑀁 𑀯𑀸. 𑀇𑀫𑀁 𑀔𑁆𑀯𑀸𑀳𑀁, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀆𑀤𑀻𑀦𑀯𑀁 𑀤𑀺𑀲𑁆𑀯𑀸 𑀏𑀯𑀁 𑀯𑀤𑀸𑀫𑀺.

979. 𑀯𑀭𑀁, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀢𑀺𑀡𑁆𑀳𑁂𑀦 𑀦𑀔𑀘𑁆𑀙𑁂𑀤𑀦𑁂𑀦 𑀆𑀤𑀺𑀢𑁆𑀢𑁂𑀦 𑀲𑀫𑁆𑀧𑀚𑁆𑀚𑀮𑀺𑀢𑁂𑀦 𑀲𑀚𑁄𑀢𑀺𑀪𑀽𑀢𑁂𑀦 𑀖𑀸𑀦𑀺𑀦𑁆𑀤𑁆𑀭𑀺𑀬𑀁 𑀲𑀫𑁆𑀧𑀮𑀺𑀫𑀝𑁆𑀞𑀁, 𑀦 𑀢𑁆𑀯𑁂𑀯 𑀖𑀸𑀦𑀯𑀺𑀜𑁆𑀜𑁂𑀬𑁆𑀬𑁂𑀲𑀼 𑀕𑀦𑁆𑀥𑁂𑀲𑀼 𑀅𑀦𑀼𑀩𑁆𑀬𑀜𑁆𑀚𑀦𑀲𑁄 𑀦𑀺𑀫𑀺𑀢𑁆𑀢𑀕𑁆𑀕𑀸𑀳𑁄. 𑀦𑀺𑀫𑀺𑀢𑁆𑀢𑀲𑁆𑀲𑀸𑀤𑀕𑀣𑀺𑀢𑀁 𑀯𑀸, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀯𑀺𑀜𑁆𑀜𑀸𑀡𑀁 𑀢𑀺𑀝𑁆𑀞𑀫𑀸𑀦𑀁 𑀢𑀺𑀝𑁆𑀞𑁂𑀬𑁆𑀬, 𑀅𑀦𑀼𑀩𑁆𑀬𑀜𑁆𑀚𑀦𑀲𑁆𑀲𑀸𑀤𑀕𑀣𑀺𑀢𑀁 𑀯𑀸 𑀢𑀲𑁆𑀫𑀺𑀜𑁆𑀘𑁂 𑀲𑀫𑀬𑁂 𑀓𑀸𑀮𑀁 𑀓𑀭𑁂𑀬𑁆𑀬. 𑀞𑀸𑀦𑀫𑁂𑀢𑀁 𑀯𑀺𑀚𑁆𑀚𑀢𑀺, 𑀬𑀁 𑀤𑁆𑀯𑀺𑀦𑁆𑀦𑀁 𑀕𑀢𑀻𑀦𑀁 𑀅𑀜𑁆𑀜𑀢𑀭𑀁 𑀕𑀢𑀺𑀁 𑀕𑀘𑁆𑀙𑁂𑀬𑁆𑀬— 𑀦𑀺𑀭𑀬𑀁 𑀯𑀸 𑀢𑀺𑀭𑀘𑁆𑀙𑀸𑀦𑀬𑁄𑀦𑀺𑀁 𑀯𑀸. 𑀇𑀫𑀁 𑀔𑁆𑀯𑀸𑀳𑀁, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀆𑀤𑀻𑀦𑀯𑀁 𑀤𑀺𑀲𑁆𑀯𑀸 𑀏𑀯𑀁 𑀯𑀤𑀸𑀫𑀺.

980. 𑀯𑀭𑀁, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀢𑀺𑀡𑁆𑀳𑁂𑀦 𑀔𑀼𑀭𑁂𑀦 𑀆𑀤𑀺𑀢𑁆𑀢𑁂𑀦 𑀲𑀫𑁆𑀧𑀚𑁆𑀚𑀮𑀺𑀢𑁂𑀦 𑀲𑀚𑁄𑀢𑀺𑀪𑀽𑀢𑁂𑀦 𑀚𑀺𑀯𑁆𑀳𑀺𑀦𑁆𑀤𑁆𑀭𑀺𑀬𑀁 𑀲𑀫𑁆𑀧𑀮𑀺𑀫𑀝𑁆𑀞𑀁, 𑀦 𑀢𑁆𑀯𑁂𑀯 𑀚𑀺𑀯𑁆𑀳𑀸𑀯𑀺𑀜𑁆𑀜𑁂𑀬𑁆𑀬𑁂𑀲𑀼 𑀭𑀲𑁂𑀲𑀼 𑀅𑀦𑀼𑀩𑁆𑀬𑀜𑁆𑀚𑀦𑀲𑁄 𑀦𑀺𑀫𑀺𑀢𑁆𑀢𑀕𑁆𑀕𑀸𑀳𑁄. 𑀦𑀺𑀫𑀺𑀢𑁆𑀢𑀲𑁆𑀲𑀸𑀤𑀕𑀣𑀺𑀢𑀁 𑀯𑀸, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀯𑀺𑀜𑁆𑀜𑀸𑀡𑀁 𑀢𑀺𑀝𑁆𑀞𑀫𑀸𑀦𑀁 𑀢𑀺𑀝𑁆𑀞𑁂𑀬𑁆𑀬, 𑀅𑀦𑀼𑀩𑁆𑀬𑀜𑁆𑀚𑀦𑀲𑁆𑀲𑀸𑀤𑀕𑀣𑀺𑀢𑀁 𑀯𑀸 𑀢𑀲𑁆𑀫𑀺𑀜𑁆𑀘𑁂 𑀲𑀫𑀬𑁂 𑀓𑀸𑀮𑀁 𑀓𑀭𑁂𑀬𑁆𑀬. 𑀞𑀸𑀦𑀫𑁂𑀢𑀁 𑀯𑀺𑀚𑁆𑀚𑀢𑀺, 𑀬𑀁 𑀤𑁆𑀯𑀺𑀦𑁆𑀦𑀁 𑀕𑀢𑀻𑀦𑀁 𑀅𑀜𑁆𑀜𑀢𑀭𑀁 𑀕𑀢𑀺𑀁 𑀕𑀘𑁆𑀙𑁂𑀬𑁆𑀬— 𑀦𑀺𑀭𑀬𑀁 𑀯𑀸 𑀢𑀺𑀭𑀘𑁆𑀙𑀸𑀦𑀬𑁄𑀦𑀺𑀁 𑀯𑀸. 𑀇𑀫𑀁 𑀔𑁆𑀯𑀸𑀳𑀁, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀆𑀤𑀻𑀦𑀯𑀁 𑀤𑀺𑀲𑁆𑀯𑀸 𑀏𑀯𑀁 𑀯𑀤𑀸𑀫𑀺.

981. 𑀯𑀭𑀁, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀢𑀺𑀡𑁆𑀳𑀸𑀬 𑀲𑀢𑁆𑀢𑀺𑀬𑀸 𑀆𑀤𑀺𑀢𑁆𑀢𑀸𑀬 𑀲𑀫𑁆𑀧𑀚𑁆𑀚𑀮𑀺𑀢𑀸𑀬 𑀲𑀚𑁄𑀢𑀺𑀪𑀽𑀢𑀸𑀬 𑀓𑀸𑀬𑀺𑀦𑁆𑀤𑁆𑀭𑀺𑀬𑀁 𑀲𑀫𑁆𑀧𑀮𑀺𑀫𑀝𑁆𑀞𑀁, 𑀦 𑀢𑁆𑀯𑁂𑀯 𑀓𑀸𑀬𑀯𑀺𑀜𑁆𑀜𑁂𑀬𑁆𑀬𑁂𑀲𑀼 𑀨𑁄𑀝𑁆𑀞𑀩𑁆𑀩𑁂𑀲𑀼 𑀅𑀦𑀼𑀩𑁆𑀬𑀜𑁆𑀚𑀦𑀲𑁄 𑀦𑀺𑀫𑀺𑀢𑁆𑀢𑀕𑁆𑀕𑀸𑀳𑁄. 𑀦𑀺𑀫𑀺𑀢𑁆𑀢𑀲𑁆𑀲𑀸𑀤𑀕𑀣𑀺𑀢𑀁 𑀯𑀸, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀯𑀺𑀜𑁆𑀜𑀸𑀡𑀁 𑀢𑀺𑀝𑁆𑀞𑀫𑀸𑀦𑀁 𑀢𑀺𑀝𑁆𑀞𑁂𑀬𑁆𑀬, 𑀅𑀦𑀼𑀩𑁆𑀬𑀜𑁆𑀚𑀦𑀲𑁆𑀲𑀸𑀤𑀕𑀣𑀺𑀢𑀁 𑀯𑀸 𑀢𑀲𑁆𑀫𑀺𑀜𑁆𑀘𑁂 𑀲𑀫𑀬𑁂 𑀓𑀸𑀮𑀁 𑀓𑀭𑁂𑀬𑁆𑀬. 𑀞𑀸𑀦𑀫𑁂𑀢𑀁 𑀯𑀺𑀚𑁆𑀚𑀢𑀺, 𑀬𑀁 𑀤𑁆𑀯𑀺𑀦𑁆𑀦𑀁 𑀕𑀢𑀻𑀦𑀁 𑀅𑀜𑁆𑀜𑀢𑀭𑀁 𑀕𑀢𑀺𑀁 𑀕𑀘𑁆𑀙𑁂𑀬𑁆𑀬— 𑀦𑀺𑀭𑀬𑀁 𑀯𑀸 𑀢𑀺𑀭𑀘𑁆𑀙𑀸𑀦𑀬𑁄𑀦𑀺𑀁 𑀯𑀸. 𑀇𑀫𑀁 𑀔𑁆𑀯𑀸𑀳𑀁, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀆𑀤𑀻𑀦𑀯𑀁 𑀤𑀺𑀲𑁆𑀯𑀸 𑀏𑀯𑀁 𑀯𑀤𑀸𑀫𑀺.

982. 𑀯𑀭𑀁, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀲𑁄𑀢𑁆𑀢𑀁. 𑀲𑁄𑀢𑁆𑀢𑀁 𑀔𑁄 𑀧𑀦𑀸𑀳𑀁, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀯𑀜𑁆𑀛𑀁 𑀚𑀻𑀯𑀺𑀢𑀸𑀦𑀁 𑀯𑀤𑀸𑀫𑀺, 𑀅𑀨𑀮𑀁 𑀚𑀻𑀯𑀺𑀢𑀸𑀦𑀁 𑀯𑀤𑀸𑀫𑀺, 𑀫𑁄𑀫𑀽𑀳𑀁 𑀚𑀻𑀯𑀺𑀢𑀸𑀦𑀁 𑀯𑀤𑀸𑀫𑀺, 𑀦 𑀢𑁆𑀯𑁂𑀯 𑀢𑀣𑀸𑀭𑀽𑀧𑁂 𑀯𑀺𑀢𑀓𑁆𑀓𑁂 𑀯𑀺𑀢𑀓𑁆𑀓𑁂𑀬𑁆𑀬 𑀬𑀣𑀸𑀭𑀽𑀧𑀸𑀦𑀁 𑀯𑀺𑀢𑀓𑁆𑀓𑀸𑀦𑀁 𑀯𑀲𑀁 𑀕𑀢𑁄 𑀲𑀁𑀖𑀁 𑀪𑀺𑀦𑁆𑀤𑁂𑀬𑁆𑀬. 𑀇𑀫𑀁 𑀔𑁆𑀯𑀸𑀳𑀁, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀯𑀜𑁆𑀛𑀁 𑀚𑀻𑀯𑀺𑀢𑀸𑀦𑀁 𑀆𑀤𑀻𑀦𑀯𑀁 𑀤𑀺𑀲𑁆𑀯𑀸 𑀏𑀯𑀁 𑀯𑀤𑀸𑀫𑀺.

My Translation

983. “There, bhikkhave, a well-instructed noble disciple reflects thus—

‘Rather than the eye-faculty be pierced by a heated iron spike, ablaze, burning, and glowing, I would reflect on this — the eye is impermanent, forms are impermanent, eye-consciousness is impermanent, eye-contact is impermanent, and whatever feeling arises dependent on eye-contact — whether pleasant, painful, or neutral — that too is impermanent.’

984. Rather than the ear-faculty be pierced by a sharp iron stake, ablaze, burning, and glowing, I would reflect on this — the ear is impermanent, sounds are impermanent, ear-consciousness is impermanent, ear-contact is impermanent, and whatever feeling arises dependent on ear-contact — whether pleasant, painful, or neutral — that too is impermanent.’

985. Rather than the nose-faculty be pierced by a sharp nail-clipper, ablaze, burning, and glowing, I would reflect on this — the nose is impermanent, odors are impermanent, nose-consciousness is impermanent, nose-contact is impermanent, and whatever feeling arises dependent on nose-contact — whether pleasant, painful, or neutral — that too is impermanent.’

986. Rather than the tongue-faculty be pierced by a sharp razor, ablaze, burning, and glowing, I would reflect on this — the tongue is impermanent, tastes are impermanent, tongue-consciousness is impermanent, tongue-contact is impermanent, and whatever feeling arises dependent on tongue-contact — whether pleasant, painful, or neutral — that too is impermanent.’

987. Rather than the body-faculty be pierced by a sharp spear, ablaze, burning, and glowing, I would reflect on this — the body is impermanent, tangible objects are impermanent, body-consciousness is impermanent, body-contact is impermanent, and whatever feeling arises dependent on body-contact — whether pleasant, painful, or neutral — that too is impermanent.’

988. Rather than sleeping, I would reflect on this — the mind is impermanent, mind-objects are impermanent, mind-consciousness is impermanent, mind-contact is impermanent, and whatever feeling arises dependent on mind-contact — whether pleasant, painful, or neutral — that too is impermanent.’

Pāḷi (Roman IAST)

983. Tattha, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati— ‘tiṭṭhatu tāva tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi— iti cakkhu aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ aniccaṃ, cakkhusamphasso anicco, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ’.

984. Tiṭṭhatu tāva tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi— iti sotaṃ aniccaṃ, saddā aniccā, sotaviññāṇaṃ aniccaṃ, sotasamphasso anicco, yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ.

985. Tiṭṭhatu tāva tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi— iti ghānaṃ aniccaṃ, gandhā aniccā, ghānaviññāṇaṃ aniccaṃ, ghānasamphasso anicco, yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ…pe… tampi aniccaṃ.

986. Tiṭṭhatu tāva tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi— iti jivhā aniccā, rasā aniccā, jivhāviññāṇaṃ aniccaṃ, jivhāsamphasso anicco, yampidaṃ jivhāsamphassapaccayā uppajjati…pe… tampi aniccaṃ.

987. Tiṭṭhatu tāva tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi— iti kāyo anicco, phoṭṭhabbā aniccā, kāyaviññāṇaṃ aniccaṃ, kāyasamphasso anicco, yampidaṃ kāyasamphassapaccayā uppajjati vedayitaṃ…pe… tampi aniccaṃ.

988. Tiṭṭhatu tāva sottaṃ. Handāhaṃ idameva manasi karomi— iti mano anicco, dhammā aniccā, manoviññāṇaṃ aniccaṃ, manosamphasso anicco, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ”.

Pāḷi (Brahmi)

983. 𑀢𑀢𑁆𑀣, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀲𑀼𑀢𑀯𑀸 𑀅𑀭𑀺𑀬𑀲𑀸𑀯𑀓𑁄 𑀇𑀢𑀺 𑀧𑀝𑀺𑀲𑀜𑁆𑀘𑀺𑀓𑁆𑀔𑀢𑀺— ‘𑀢𑀺𑀝𑁆𑀞𑀢𑀼 𑀢𑀸𑀯 𑀢𑀢𑁆𑀢𑀸𑀬 𑀅𑀬𑁄𑀲𑀮𑀸𑀓𑀸𑀬 𑀆𑀤𑀺𑀢𑁆𑀢𑀸𑀬 𑀲𑀫𑁆𑀧𑀚𑁆𑀚𑀮𑀺𑀢𑀸𑀬 𑀲𑀚𑁄𑀢𑀺𑀪𑀽𑀢𑀸𑀬 𑀘𑀓𑁆𑀔𑀼𑀦𑁆𑀤𑁆𑀭𑀺𑀬𑀁 𑀲𑀫𑁆𑀧𑀮𑀺𑀫𑀝𑁆𑀞𑀁. 𑀳𑀦𑁆𑀤𑀸𑀳𑀁 𑀇𑀤𑀫𑁂𑀯 𑀫𑀦𑀲𑀺 𑀓𑀭𑁄𑀫𑀺— 𑀇𑀢𑀺 𑀘𑀓𑁆𑀔𑀼 𑀅𑀦𑀺𑀘𑁆𑀘𑀁, 𑀭𑀽𑀧𑀸 𑀅𑀦𑀺𑀘𑁆𑀘𑀸, 𑀘𑀓𑁆𑀔𑀼𑀯𑀺𑀜𑁆𑀜𑀸𑀡𑀁 𑀅𑀦𑀺𑀘𑁆𑀘𑀁, 𑀘𑀓𑁆𑀔𑀼𑀲𑀫𑁆𑀨𑀲𑁆𑀲𑁄 𑀅𑀦𑀺𑀘𑁆𑀘𑁄, 𑀬𑀫𑁆𑀧𑀺𑀤𑀁 𑀘𑀓𑁆𑀔𑀼𑀲𑀫𑁆𑀨𑀲𑁆𑀲𑀧𑀘𑁆𑀘𑀬𑀸 𑀉𑀧𑁆𑀧𑀚𑁆𑀚𑀢𑀺 𑀯𑁂𑀤𑀬𑀺𑀢𑀁 𑀲𑀼𑀔𑀁 𑀯𑀸 𑀤𑀼𑀓𑁆𑀔𑀁 𑀯𑀸 𑀅𑀤𑀼𑀓𑁆𑀔𑀫𑀲𑀼𑀔𑀁 𑀯𑀸 𑀢𑀫𑁆𑀧𑀺 𑀅𑀦𑀺𑀘𑁆𑀘𑀁’.

984. 𑀢𑀺𑀝𑁆𑀞𑀢𑀼 𑀢𑀸𑀯 𑀢𑀺𑀡𑁆𑀳𑁂𑀦 𑀅𑀬𑁄𑀲𑀗𑁆𑀓𑀼𑀦𑀸 𑀆𑀤𑀺𑀢𑁆𑀢𑁂𑀦 𑀲𑀫𑁆𑀧𑀚𑁆𑀚𑀮𑀺𑀢𑁂𑀦 𑀲𑀚𑁄𑀢𑀺𑀪𑀽𑀢𑁂𑀦 𑀲𑁄𑀢𑀺𑀦𑁆𑀤𑁆𑀭𑀺𑀬𑀁 𑀲𑀫𑁆𑀧𑀮𑀺𑀫𑀝𑁆𑀞𑀁. 𑀳𑀦𑁆𑀤𑀸𑀳𑀁 𑀇𑀤𑀫𑁂𑀯 𑀫𑀦𑀲𑀺 𑀓𑀭𑁄𑀫𑀺— 𑀇𑀢𑀺 𑀲𑁄𑀢𑀁 𑀅𑀦𑀺𑀘𑁆𑀘𑀁, 𑀲𑀤𑁆𑀤𑀸 𑀅𑀦𑀺𑀘𑁆𑀘𑀸, 𑀲𑁄𑀢𑀯𑀺𑀜𑁆𑀜𑀸𑀡𑀁 𑀅𑀦𑀺𑀘𑁆𑀘𑀁, 𑀲𑁄𑀢𑀲𑀫𑁆𑀨𑀲𑁆𑀲𑁄 𑀅𑀦𑀺𑀘𑁆𑀘𑁄, 𑀬𑀫𑁆𑀧𑀺𑀤𑀁 𑀲𑁄𑀢𑀲𑀫𑁆𑀨𑀲𑁆𑀲𑀧𑀘𑁆𑀘𑀬𑀸 𑀉𑀧𑁆𑀧𑀚𑁆𑀚𑀢𑀺 𑀯𑁂𑀤𑀬𑀺𑀢𑀁 𑀲𑀼𑀔𑀁 𑀯𑀸 𑀤𑀼𑀓𑁆𑀔𑀁 𑀯𑀸 𑀅𑀤𑀼𑀓𑁆𑀔𑀫𑀲𑀼𑀔𑀁 𑀯𑀸 𑀢𑀫𑁆𑀧𑀺 𑀅𑀦𑀺𑀘𑁆𑀘𑀁.

985. 𑀢𑀺𑀝𑁆𑀞𑀢𑀼 𑀢𑀸𑀯 𑀢𑀺𑀡𑁆𑀳𑁂𑀦 𑀦𑀔𑀘𑁆𑀙𑁂𑀤𑀦𑁂𑀦 𑀆𑀤𑀺𑀢𑁆𑀢𑁂𑀦 𑀲𑀫𑁆𑀧𑀚𑁆𑀚𑀮𑀺𑀢𑁂𑀦 𑀲𑀚𑁄𑀢𑀺𑀪𑀽𑀢𑁂𑀦 𑀖𑀸𑀦𑀺𑀦𑁆𑀤𑁆𑀭𑀺𑀬𑀁 𑀲𑀫𑁆𑀧𑀮𑀺𑀫𑀝𑁆𑀞𑀁. 𑀳𑀦𑁆𑀤𑀸𑀳𑀁 𑀇𑀤𑀫𑁂𑀯 𑀫𑀦𑀲𑀺 𑀓𑀭𑁄𑀫𑀺— 𑀇𑀢𑀺 𑀖𑀸𑀦𑀁 𑀅𑀦𑀺𑀘𑁆𑀘𑀁, 𑀕𑀦𑁆𑀥𑀸 𑀅𑀦𑀺𑀘𑁆𑀘𑀸, 𑀖𑀸𑀦𑀯𑀺𑀜𑁆𑀜𑀸𑀡𑀁 𑀅𑀦𑀺𑀘𑁆𑀘𑀁, 𑀖𑀸𑀦𑀲𑀫𑁆𑀨𑀲𑁆𑀲𑁄 𑀅𑀦𑀺𑀘𑁆𑀘𑁄, 𑀬𑀫𑁆𑀧𑀺𑀤𑀁 𑀖𑀸𑀦𑀲𑀫𑁆𑀨𑀲𑁆𑀲𑀧𑀘𑁆𑀘𑀬𑀸 𑀉𑀧𑁆𑀧𑀚𑁆𑀚𑀢𑀺 𑀯𑁂𑀤𑀬𑀺𑀢𑀁…𑀧𑁂… 𑀢𑀫𑁆𑀧𑀺 𑀅𑀦𑀺𑀘𑁆𑀘𑀁.

986. 𑀢𑀺𑀝𑁆𑀞𑀢𑀼 𑀢𑀸𑀯 𑀢𑀺𑀡𑁆𑀳𑁂𑀦 𑀔𑀼𑀭𑁂𑀦 𑀆𑀤𑀺𑀢𑁆𑀢𑁂𑀦 𑀲𑀫𑁆𑀧𑀚𑁆𑀚𑀮𑀺𑀢𑁂𑀦 𑀲𑀚𑁄𑀢𑀺𑀪𑀽𑀢𑁂𑀦 𑀚𑀺𑀯𑁆𑀳𑀺𑀦𑁆𑀤𑁆𑀭𑀺𑀬𑀁 𑀲𑀫𑁆𑀧𑀮𑀺𑀫𑀝𑁆𑀞𑀁. 𑀳𑀦𑁆𑀤𑀸𑀳𑀁 𑀇𑀤𑀫𑁂𑀯 𑀫𑀦𑀲𑀺 𑀓𑀭𑁄𑀫𑀺— 𑀇𑀢𑀺 𑀚𑀺𑀯𑁆𑀳𑀸 𑀅𑀦𑀺𑀘𑁆𑀘𑀸, 𑀭𑀲𑀸 𑀅𑀦𑀺𑀘𑁆𑀘𑀸, 𑀚𑀺𑀯𑁆𑀳𑀸𑀯𑀺𑀜𑁆𑀜𑀸𑀡𑀁 𑀅𑀦𑀺𑀘𑁆𑀘𑀁, 𑀚𑀺𑀯𑁆𑀳𑀸𑀲𑀫𑁆𑀨𑀲𑁆𑀲𑁄 𑀅𑀦𑀺𑀘𑁆𑀘𑁄, 𑀬𑀫𑁆𑀧𑀺𑀤𑀁 𑀚𑀺𑀯𑁆𑀳𑀸𑀲𑀫𑁆𑀨𑀲𑁆𑀲𑀧𑀘𑁆𑀘𑀬𑀸 𑀉𑀧𑁆𑀧𑀚𑁆𑀚𑀢𑀺…𑀧𑁂… 𑀢𑀫𑁆𑀧𑀺 𑀅𑀦𑀺𑀘𑁆𑀘𑀁.

987. 𑀢𑀺𑀝𑁆𑀞𑀢𑀼 𑀢𑀸𑀯 𑀢𑀺𑀡𑁆𑀳𑀸𑀬 𑀲𑀢𑁆𑀢𑀺𑀬𑀸 𑀆𑀤𑀺𑀢𑁆𑀢𑀸𑀬 𑀲𑀫𑁆𑀧𑀚𑁆𑀚𑀮𑀺𑀢𑀸𑀬 𑀲𑀚𑁄𑀢𑀺𑀪𑀽𑀢𑀸𑀬 𑀓𑀸𑀬𑀺𑀦𑁆𑀤𑁆𑀭𑀺𑀬𑀁 𑀲𑀫𑁆𑀧𑀮𑀺𑀫𑀝𑁆𑀞𑀁. 𑀳𑀦𑁆𑀤𑀸𑀳𑀁 𑀇𑀤𑀫𑁂𑀯 𑀫𑀦𑀲𑀺 𑀓𑀭𑁄𑀫𑀺— 𑀇𑀢𑀺 𑀓𑀸𑀬𑁄 𑀅𑀦𑀺𑀘𑁆𑀘𑁄, 𑀨𑁄𑀝𑁆𑀞𑀩𑁆𑀩𑀸 𑀅𑀦𑀺𑀘𑁆𑀘𑀸, 𑀓𑀸𑀬𑀯𑀺𑀜𑁆𑀜𑀸𑀡𑀁 𑀅𑀦𑀺𑀘𑁆𑀘𑀁, 𑀓𑀸𑀬𑀲𑀫𑁆𑀨𑀲𑁆𑀲𑁄 𑀅𑀦𑀺𑀘𑁆𑀘𑁄, 𑀬𑀫𑁆𑀧𑀺𑀤𑀁 𑀓𑀸𑀬𑀲𑀫𑁆𑀨𑀲𑁆𑀲𑀧𑀘𑁆𑀘𑀬𑀸 𑀉𑀧𑁆𑀧𑀚𑁆𑀚𑀢𑀺 𑀯𑁂𑀤𑀬𑀺𑀢𑀁…𑀧𑁂… 𑀢𑀫𑁆𑀧𑀺 𑀅𑀦𑀺𑀘𑁆𑀘𑀁.

988. 𑀢𑀺𑀝𑁆𑀞𑀢𑀼 𑀢𑀸𑀯 𑀲𑁄𑀢𑁆𑀢𑀁. 𑀳𑀦𑁆𑀤𑀸𑀳𑀁 𑀇𑀤𑀫𑁂𑀯 𑀫𑀦𑀲𑀺 𑀓𑀭𑁄𑀫𑀺— 𑀇𑀢𑀺 𑀫𑀦𑁄 𑀅𑀦𑀺𑀘𑁆𑀘𑁄, 𑀥𑀫𑁆𑀫𑀸 𑀅𑀦𑀺𑀘𑁆𑀘𑀸, 𑀫𑀦𑁄𑀯𑀺𑀜𑁆𑀜𑀸𑀡𑀁 𑀅𑀦𑀺𑀘𑁆𑀘𑀁, 𑀫𑀦𑁄𑀲𑀫𑁆𑀨𑀲𑁆𑀲𑁄 𑀅𑀦𑀺𑀘𑁆𑀘𑁄, 𑀬𑀫𑁆𑀧𑀺𑀤𑀁 𑀫𑀦𑁄𑀲𑀫𑁆𑀨𑀲𑁆𑀲𑀧𑀘𑁆𑀘𑀬𑀸 𑀉𑀧𑁆𑀧𑀚𑁆𑀚𑀢𑀺 𑀯𑁂𑀤𑀬𑀺𑀢𑀁 𑀲𑀼𑀔𑀁 𑀯𑀸 𑀤𑀼𑀓𑁆𑀔𑀁 𑀯𑀸 𑀅𑀤𑀼𑀓𑁆𑀔𑀫𑀲𑀼𑀔𑀁 𑀯𑀸 𑀢𑀫𑁆𑀧𑀺 𑀅𑀦𑀺𑀘𑁆𑀘𑀁”.

My Translation

989. Thus seeing, bhikkhave, a well-instructed ariyasāvako becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact…pe… and with whatever feeling arises dependent on mind-contact — whether pleasant, painful, or neutral — that too he becomes disenchanted with. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated; in the liberated, there is the knowledge: ‘Liberated!’ ‘Destroyed is birth, the optimal life has been lived, what was to be done has been done, there is no more for this state of being,’ he understands. This, bhikkhave, is the Parable on Burning, the discourse on the Dhamma.”

Pāḷi (Roman IAST)

989. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ kho, bhikkhave, ādittapariyāyo, dhammapariyāyo”ti.

Pāḷi (Brahmi)

989. 𑀏𑀯𑀁 𑀧𑀲𑁆𑀲𑀁, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀲𑀼𑀢𑀯𑀸 𑀅𑀭𑀺𑀬𑀲𑀸𑀯𑀓𑁄 𑀘𑀓𑁆𑀔𑀼𑀲𑁆𑀫𑀺𑀫𑁆𑀧𑀺 𑀦𑀺𑀩𑁆𑀩𑀺𑀦𑁆𑀤𑀢𑀺, 𑀭𑀽𑀧𑁂𑀲𑀼𑀧𑀺 𑀦𑀺𑀩𑁆𑀩𑀺𑀦𑁆𑀤𑀢𑀺, 𑀘𑀓𑁆𑀔𑀼𑀯𑀺𑀜𑁆𑀜𑀸𑀡𑁂𑀧𑀺 𑀦𑀺𑀩𑁆𑀩𑀺𑀦𑁆𑀤𑀢𑀺, 𑀘𑀓𑁆𑀔𑀼𑀲𑀫𑁆𑀨𑀲𑁆𑀲𑁂𑀧𑀺 𑀦𑀺𑀩𑁆𑀩𑀺𑀦𑁆𑀤𑀢𑀺…𑀧𑁂… 𑀬𑀫𑁆𑀧𑀺𑀤𑀁 𑀫𑀦𑁄𑀲𑀫𑁆𑀨𑀲𑁆𑀲𑀧𑀘𑁆𑀘𑀬𑀸 𑀉𑀧𑁆𑀧𑀚𑁆𑀚𑀢𑀺 𑀯𑁂𑀤𑀬𑀺𑀢𑀁 𑀲𑀼𑀔𑀁 𑀯𑀸 𑀤𑀼𑀓𑁆𑀔𑀁 𑀯𑀸 𑀅𑀤𑀼𑀓𑁆𑀔𑀫𑀲𑀼𑀔𑀁 𑀯𑀸 𑀢𑀲𑁆𑀫𑀺𑀫𑁆𑀧𑀺 𑀦𑀺𑀩𑁆𑀩𑀺𑀦𑁆𑀤𑀢𑀺. 𑀦𑀺𑀩𑁆𑀩𑀺𑀦𑁆𑀤𑀁 𑀯𑀺𑀭𑀚𑁆𑀚𑀢𑀺; 𑀯𑀺𑀭𑀸𑀕𑀸 𑀯𑀺𑀫𑀼𑀘𑁆𑀘𑀢𑀺; 𑀯𑀺𑀫𑀼𑀢𑁆𑀢𑀲𑁆𑀫𑀺𑀁 𑀯𑀺𑀫𑀼𑀢𑁆𑀢𑀫𑀺𑀢𑀺 𑀜𑀸𑀡𑀁 𑀳𑁄𑀢𑀺. ‘𑀔𑀻𑀡𑀸 𑀚𑀸𑀢𑀺, 𑀯𑀼𑀲𑀺𑀢𑀁 𑀩𑁆𑀭𑀳𑁆𑀫𑀘𑀭𑀺𑀬𑀁, 𑀓𑀢𑀁 𑀓𑀭𑀡𑀻𑀬𑀁, 𑀦𑀸𑀧𑀭𑀁 𑀇𑀢𑁆𑀣𑀢𑁆𑀢𑀸𑀬𑀸’𑀢𑀺 𑀧𑀚𑀸𑀦𑀸𑀢𑀺. 𑀅𑀬𑀁 𑀔𑁄, 𑀪𑀺𑀓𑁆𑀔𑀯𑁂, 𑀆𑀤𑀺𑀢𑁆𑀢𑀧𑀭𑀺𑀬𑀸𑀬𑁄, 𑀥𑀫𑁆𑀫𑀧𑀭𑀺𑀬𑀸𑀬𑁄”𑀢𑀺.

Analysis

• saḷāyatanavibhaṅgo (analysis of the six sense fields)
  • cha ajjhattikāni āyatanāni (six internal sense fields)
    • cakkhāyatanaṁ (eye sense field)
    • sotāyatanaṁ (ear sense field)
    • ghānāyatanaṁ (nose sense field)
    • jivhāyatanaṁ (tongue sense field)
    • kāyāyatanaṁ (body sense field)
    • manāyatanaṁ (mind sense field)
  • cha bāhirāni āyatanāni (six external sense fields)
    • rūpāyatanaṁ (form sense field)
    • saddāyatanaṁ (sound sense field)
    • gandhāyatanaṁ (smell sense field)
    • rasāyatanaṁ (taste sense field)
    • phoṭṭhabbāyatanaṁ (touch sense field)
    • dhammāyatanaṁ (mind-object sense field)
  • cha viññāṇakāyā (six consciousness groups)
    • cakkhuviññāṇaṁ (eye-consciousness)
    • sotaviññāṇaṁ (ear-consciousness)
    • ghānaviññāṇaṁ (nose-consciousness)
    • jivhāviññāṇaṁ (tongue-consciousness)
    • kāyaviññāṇaṁ (body-consciousness)
    • manoviññāṇaṁ (mind-consciousness)
  • cha phassakāyā (six contact groups)
    • cakkhusamphasso (eye-contact)
    • sotasamphasso (ear-contact)
    • ghānasamphasso (nose-contact)
    • jivhāsamphasso (tongue-contact)
    • kāyasamphasso (body-contact)
    • manosamphasso (mind-contact)
  • aṭṭhārasa manopavicārā (eighteen mental investigations)
    • cakkhunā rūpaṁ disvā (having seen a form with the eye)
      • somanassaṭṭhānīyaṁ rūpaṁ upavicarati (one investigates a form that is a basis for joy)
      • domanassaṭṭhānīyaṁ rūpaṁ upavicarati (one investigates a form that is a basis for sorrow)
      • upekkhāṭṭhānīyaṁ rūpaṁ upavicarati (one investigates a form that is a basis for equanimity)
    • Sotena saddaṁ sutvā (having heard a sound with the ear)
      • somanassaṭṭhānīyaṁ rūpaṁ upavicarati (one investigates a form that is a basis for joy)
      • domanassaṭṭhānīyaṁ rūpaṁ upavicarati (one investigates a form that is a basis for sorrow)
      • upekkhāṭṭhānīyaṁ rūpaṁ upavicarati (one investigates a form that is a basis for equanimity)
    • ghānena gandhaṁ ghāyitvā (having smelled an odor with the nose)
      • somanassaṭṭhānīyaṁ rūpaṁ upavicarati (one investigates a form that is a basis for joy)
      • domanassaṭṭhānīyaṁ rūpaṁ upavicarati (one investigates a form that is a basis for sorrow)
      • upekkhāṭṭhānīyaṁ rūpaṁ upavicarati (one investigates a form that is a basis for equanimity)
    • jivhāya rasaṁ sāyitvā (having tasted a flavor with the tongue)
      • somanassaṭṭhānīyaṁ rūpaṁ upavicarati (one investigates a form that is a basis for joy)
      • domanassaṭṭhānīyaṁ rūpaṁ upavicarati (one investigates a form that is a basis for sorrow)
      • upekkhāṭṭhānīyaṁ rūpaṁ upavicarati (one investigates a form that is a basis for equanimity)
    • kāyena phoṭṭhabbaṁ phusitvā (having felt a tangible object with the body)
      • somanassaṭṭhānīyaṁ rūpaṁ upavicarati (one investigates a form that is a basis for joy)
      • domanassaṭṭhānīyaṁ rūpaṁ upavicarati (one investigates a form that is a basis for sorrow)
      • upekkhāṭṭhānīyaṁ rūpaṁ upavicarati (one investigates a form that is a basis for equanimity)
    • manasā dhammaṁ viññāya (having cognized a mind-object with the mind)
      • somanassaṭṭhānīyaṁ dhammaṁ upavicarati (one investigates a mind-object that is a basis for joy)
      • domanassaṭṭhānīyaṁ dhammaṁ upavicarati (one investigates a mind-object that is a basis for sorrow)
      • upekkhāṭṭhānīyaṁ dhammaṁ upavicarati (one investigates a mind-object that is a basis for equanimity)
  • chattiṁsa sattapadā (thirty-six courses of conduct)
    • cha gehasitāni somanassāni (six household-based joys)
      • Cakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ paṭilābhaṁ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati somanassaṁ. Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ. (When one sees the acquisition or the having acquired of desirable, agreeable, pleasing, charming forms cognizable by the eye, connected with worldly allurements, or when one recollects past, ceased, changed forms previously acquired, joy arises. This kind of joy is called household-based joy.)
      • Sotaviññeyyānaṁ saddānaṁ … (Of sounds cognizable by the ear…)
      • ghānaviññeyyānaṁ gandhānaṁ … (Of odors cognizable by the nose…)
      • jivhāviññeyyānaṁ rasānaṁ … (Of tastes cognizable by the tongue…)
      • kāyaviññeyyānaṁ phoṭṭhabbānaṁ … (Of tangible objects cognizable by the body…)
      • manoviññeyyānaṁ dhammānaṁ … (Of mind-objects cognizable by the mind…)
    • cha nekkhammasitāni somanassāni (six renunciation-based joys)
      • Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ. Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ (When one sees forms as impermanent, subject to change, fading away, and cessation, knowing ‘all forms, past and present, are impermanent, suffering, and subject to change,’ and thus sees this as it really is with right wisdom, joy arises. This kind of joy is called renunciation-based joy.)
      • Saddānaṁ tveva … (Of sounds, indeed…)
      • gandhānaṁ tveva … (Of odors, indeed…)
      • rasānaṁ tveva … (Of tastes, indeed…)
      • phoṭṭhabbānaṁ tveva … (Of tangible objects, indeed…)
      • dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ. Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ. (When one sees mind-objects as impermanent, subject to change, fading away, and cessation, knowing ‘all mind-objects, past and present, are impermanent, suffering, and subject to change,’ and thus sees this as it really is with right wisdom, joy arises. This kind of joy is called renunciation-based joy.)
    • cha gehasitāni domanassāni (six household-based sorrows)
      • Cakkhuviññeyyānaṁ rūpānaṁ … pe… (Of forms cognizable by the eye… (etc.))
      • sotaviññeyyānaṁ saddānaṁ … (Of sounds cognizable by the ear…)
      • ghānaviññeyyānaṁ gandhānaṁ … (Of odors cognizable by the nose…)
      • jivhāviññeyyānaṁ rasānaṁ … (Of tastes cognizable by the tongue…)
      • kāyaviññeyyānaṁ phoṭṭhabbānaṁ … (Of tangible objects cognizable by the body…)
      • manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ appaṭilābhaṁ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati domanassaṁ. Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati gehasitaṁ domanassaṁ. (When one sees the non-acquisition or the not having acquired of desirable, agreeable, pleasing, charming mind-objects cognizable by the mind, connected with worldly allurements, or when one recollects past, ceased, changed mind-objects previously not acquired, sorrow arises. This kind of sorrow is called household-based sorrow.)
    • cha nekkhammasitāni domanassāni (six renunciation-based sorrows)
      • Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti: ‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ. Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ. (When one sees forms as impermanent, subject to change, fading away, and cessation, knowing ‘all forms, past and present, are impermanent, suffering, and subject to change,’ and thus sees this as it really is with right wisdom, and conceives a longing for the unsurpassed liberations, thinking: ‘When shall I dwell having attained that sphere which the noble ones now dwell having attained?’, then sorrow arises due to longing. This kind of sorrow is called renunciation-based sorrow.)
      • Saddānaṁ tveva …pe… (Of sounds, indeed… (etc.))
      • gandhānaṁ tveva … (Of odors, indeed…)
      • rasānaṁ tveva … (Of tastes, indeed…)
      • phoṭṭhabbānaṁ tveva … (Of tangible objects, indeed…)
      • dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭṭhāpeti: ‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ. Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ. (When one sees mind-objects as impermanent, subject to change, fading away, and cessation, knowing ‘all mind-objects, past and present, are impermanent, suffering, and subject to change,’ and thus sees this as it really is with right wisdom, and conceives a longing for the unsurpassed liberations, thinking: ‘When shall I dwell having attained that sphere which the noble ones now dwell having attained?’, then sorrow arises due to longing. This kind of sorrow is called renunciation-based sorrow.)
    • cha gehasitā upekkhā (six household-based equanimities)
      • Cakkhunā rūpaṁ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, rūpaṁ sā nātivattati. Tasmā sā upekkhā ‘gehasitā’ti vuccati. (Having seen a form with the eye, equanimity arises in the foolish, deluded ordinary person, one who has not overcome, who has not overcome the results, who does not see the danger, the uninstructed ordinary person. Such equanimity does not transcend the form. Therefore, that equanimity is called ‘household-based’.)
      • Sotena saddaṁ sutvā … (Having heard a sound with the ear…)
      • ghānena gandhaṁ ghāyitvā … (Having smelled an odor with the nose…)
      • jivhāya rasaṁ sāyitvā … (Having tasted a flavor with the tongue…)
      • kāyena phoṭṭhabbaṁ phusitvā … (Having felt a tangible object with the body…)
      • manasā dhammaṁ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, dhammaṁ sā nātivattati. Tasmā sā upekkhā ‘gehasitā’ti vuccati. (Having cognized a mind-object with the mind, equanimity arises in the foolish, deluded ordinary person, one who has not overcome, who has not overcome the results, who does not see the danger, the uninstructed ordinary person. Such equanimity does not transcend the mind-object. Therefore, that equanimity is called ‘household-based’.)
    • cha nekkhammasitā upekkhā (six renunciation-based equanimities)
      • Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā. Yā evarūpā upekkhā, rūpaṁ sā ativattati. Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati. (When one sees forms as impermanent, subject to change, fading away, and cessation, knowing ‘all forms, past and present, are impermanent, suffering, and subject to change,’ and thus sees this as it really is with right wisdom, equanimity arises. Such equanimity transcends the form. Therefore, that equanimity is called ‘renunciation-based’.)
      • Saddānaṁ tveva … (Of sounds, indeed…)
      • gandhānaṁ tveva … (Of odors, indeed…)
      • rasānaṁ tveva … (Of tastes, indeed…)
      • phoṭṭhabbānaṁ tveva … (Of tangible objects, indeed…)
      • dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā. Yā evarūpā upekkhā, dhammaṁ sā ativattati. Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati. (When one sees mind-objects as impermanent, subject to change, fading away, and cessation, knowing ‘all mind-objects, past and present, are impermanent, suffering, and subject to change,’ and thus sees this as it really is with right wisdom, equanimity arises. Such equanimity transcends the mind-object. Therefore, that equanimity is called ‘renunciation-based’.)

Reference

• 13S4/1.4.3.8 Ādittapariyāyasutta
• 11M/4.7 Saḷāyatanavibhaṅgasutta