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buddhavacana

Six Senses (`saḷāyatanavibhaṅgo`)

· 36 min read

Analysis of the Six Sense Bases

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)

Section titled “The parable on burning (ādittapariyāyo)”

977. “Bhikkhave, it would be better for the eye-faculty to be lacerated by a heated iron spike, ablaze, burning, and glowing, rather than grasping at representations by way of details in forms cognisable by the eye. If, Bhikkhave, viññāṇaṃ (consciousness) remains tied to the gratification in a representation, or tied to the gratification in 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 indeed say this.

978. Bhikkhave, it would be better for the ear-faculty to be lacerated by a sharp iron stake, ablaze, burning, and glowing, rather than grasping at representations by way of details in sounds cognisable by the ear. If, Bhikkhave, consciousness remains tied to the gratification in a representation, or tied to the gratification in 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 indeed say this.

979. Bhikkhave, it would be better for the nose-faculty to be lacerated by a sharp nail-clipper, ablaze, burning, and glowing, rather than grasping at representations by way of details in odours cognisable by the nose. If, Bhikkhave, consciousness remains tied to the gratification in a representation, or tied to the gratification in 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 indeed say this.

980. Bhikkhave, it would be better for the tongue-faculty to be lacerated by a sharp razor, ablaze, burning, and glowing, rather than grasping at representations by way of details in tastes cognisable by the tongue. If, Bhikkhave, consciousness remains tied to the gratification in a representation, or tied to the gratification in 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 indeed say this.

981. Bhikkhave, it would be better for the body-faculty to be lacerated by a sharp spear, ablaze, burning, and glowing, rather than grasping at representations by way of details in tangibles cognisable by the body. If, Bhikkhave, consciousness remains tied to the gratification in a representation, or tied to the gratification in 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 indeed say this.

982. Bhikkhave, it would be better to sleep. Now sleep, Bhikkhave, I indeed declare barren of life, fruitless of life, bewildered of life, but one would not think such thoughts as, having come under their power, one would split the Saṅgha. Seeing this danger of barrenness of life, Bhikkhave, I indeed say this.

983. “There, Bhikkhave, the sutavā (learned) ariyasāvako (disciple of the liberated) reflects thus—

‘Never mind for now the eye-faculty lacerated by a heated iron spike, ablaze, burning, and glowing. Come, let me attend to just this: the eye is impermanent, forms are impermanent, eye-consciousness is impermanent, eye-contact is impermanent, and whatever vedayitaṃ (feeling) arises with eye-contact as cause, whether pleasant or painful or neutral, that too is impermanent.’

984. ‘Never mind for now the ear-faculty lacerated by a sharp iron stake, ablaze, burning, and glowing. Come, let me attend to just this: the ear is impermanent, sounds are impermanent, ear-consciousness is impermanent, ear-contact is impermanent, and whatever feeling arises with ear-contact as cause, whether pleasant or painful or neutral, that too is impermanent.’

985. ‘Never mind for now the nose-faculty lacerated by a sharp nail-clipper, ablaze, burning, and glowing. Come, let me attend to just this: the nose is impermanent, odours are impermanent, nose-consciousness is impermanent, nose-contact is impermanent, and whatever feeling arises with nose-contact as cause, whether pleasant or painful or neutral, that too is impermanent.’

986. ‘Never mind for now the tongue-faculty lacerated by a sharp razor, ablaze, burning, and glowing. Come, let me attend to just this: the tongue is impermanent, tastes are impermanent, tongue-consciousness is impermanent, tongue-contact is impermanent, and whatever feeling arises with tongue-contact as cause, whether pleasant or painful or neutral, that too is impermanent.’

987. ‘Never mind for now the body-faculty lacerated by a sharp spear, ablaze, burning, and glowing. Come, let me attend to just this: the body is impermanent, tangibles are impermanent, body-consciousness is impermanent, body-contact is impermanent, and whatever feeling arises with body-contact as cause, whether pleasant or painful or neutral, that too is impermanent.’

988. ‘Never mind sleep for now. Come, let me attend to just this: the mind is impermanent, dhammā (mental phenomena) are impermanent, mind-consciousness is impermanent, mind-contact is impermanent, and whatever feeling arises with mind-contact as cause, whether pleasant or painful or neutral, that too is impermanent.’

989. Thus seeing, Bhikkhave, the learned disciple of the liberated nibbindati (gives up) the eye, gives up forms, gives up eye-consciousness, gives up eye-contact…pe… and whatever feeling arises with mind-contact as cause, whether pleasant or painful or neutral, that too he gives up. Giving up, he virajjati (becomes detached); from detachment he vimuccati (becomes liberated); in liberation there is the ñāṇaṃ (knowledge): ‘liberated’. He pajānāti (knows clearly): ‘Birth (of suffering) is finished, the optimal life is lived, what had to be done is done, there is nothing further for this present state of existence.’ This, Bhikkhave, is the Parable on Burning, the discourse on the Dhamma.”

Analysis

Section titled “Analysis”
  • saḷāyatanavibhaṅgo (analysis of the six sense bases)
    • cha ajjhattikāni āyatanāni (six internal sense bases)
      • cakkhāyatanaṃ (eye sense base)
      • sotāyatanaṃ (ear sense base)
      • ghānāyatanaṃ (nose sense base)
      • jivhāyatanaṃ (tongue sense base)
      • kāyāyatanaṃ (body sense base)
      • manāyatanaṃ (mind sense base)
    • cha bāhirāni āyatanāni (six external sense bases)
      • rūpāyatanaṃ (form sense base)
      • saddāyatanaṃ (sound sense base)
      • gandhāyatanaṃ (smell sense base)
      • rasāyatanaṃ (taste sense base)
      • phoṭṭhabbāyatanaṃ (touch sense base)
      • dhammāyatanaṃ (mind-object sense base)
    • cha viññāṇakāyā (six consciousness groups)
      • cakkhuviññāṇaṃ (eye-consciousness)
      • sotaviññāṇaṃ (ear-consciousness)
      • ghānaviññāṇaṃ (nose-consciousness)
      • jivhāviññāṇaṃ (tongue-consciousness)
      • kāyaviññāṇaṃ (body-consciousness)
      • manoviññāṇaṃ (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 rūpaṃ disvā (having seen a form with the eye)
        • somanassaṭṭhānīyaṃ rūpaṃ upavicarati (one investigates a form that is a basis for joy)
        • domanassaṭṭhānīyaṃ rūpaṃ upavicarati (one investigates a form that is a basis for displeasure)
        • upekkhāṭṭhānīyaṃ rūpaṃ upavicarati (one investigates a form that is a basis for equanimity)
      • Sotena saddaṃ sutvā (having heard a sound with the ear)
        • somanassaṭṭhānīyaṃ rūpaṃ upavicarati (one investigates a form that is a basis for joy)
        • domanassaṭṭhānīyaṃ rūpaṃ upavicarati (one investigates a form that is a basis for displeasure)
        • upekkhāṭṭhānīyaṃ rūpaṃ upavicarati (one investigates a form that is a basis for equanimity)
      • ghānena gandhaṃ ghāyitvā (having smelled an odour with the nose)
        • somanassaṭṭhānīyaṃ rūpaṃ upavicarati (one investigates a form that is a basis for joy)
        • domanassaṭṭhānīyaṃ rūpaṃ upavicarati (one investigates a form that is a basis for displeasure)
        • upekkhāṭṭhānīyaṃ rūpaṃ upavicarati (one investigates a form that is a basis for equanimity)
      • jivhāya rasaṃ sāyitvā (having tasted a flavour with the tongue)
        • somanassaṭṭhānīyaṃ rūpaṃ upavicarati (one investigates a form that is a basis for joy)
        • domanassaṭṭhānīyaṃ rūpaṃ upavicarati (one investigates a form that is a basis for displeasure)
        • upekkhāṭṭhānīyaṃ rūpaṃ upavicarati (one investigates a form that is a basis for equanimity)
      • kāyena phoṭṭhabbaṃ phusitvā (having felt a tangible object with the body)
        • somanassaṭṭhānīyaṃ rūpaṃ upavicarati (one investigates a form that is a basis for joy)
        • domanassaṭṭhānīyaṃ rūpaṃ upavicarati (one investigates a form that is a basis for displeasure)
        • upekkhāṭṭhānīyaṃ rūpaṃ upavicarati (one investigates a form that is a basis for equanimity)
      • manasā dhammaṃ viññāya (having cognised a mind-object with the mind)
        • somanassaṭṭhānīyaṃ dhammaṃ upavicarati (one investigates a mind-object that is a basis for joy)
        • domanassaṭṭhānīyaṃ dhammaṃ upavicarati (one investigates a mind-object that is a basis for displeasure)
        • upekkhāṭṭhānīyaṃ dhammaṃ upavicarati (one investigates a mind-object that is a basis for equanimity)
    • chattiṃsa sattapadā (thirty-six courses of conduct)
      • cha gehasitāni somanassāni (six household-based joys)
        • Cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati nekkhammasitaṃ somanassaṃ. (When one sees the acquisition or the having acquired of desirable, agreeable, pleasing, charming forms cognisable 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.)
        • Sotaviññeyyānaṃ saddānaṃ … (Of sounds cognisable by the ear…)
        • ghānaviññeyyānaṃ gandhānaṃ … (Of odours cognisable by the nose…)
        • jivhāviññeyyānaṃ rasānaṃ … (Of tastes cognisable by the tongue…)
        • kāyaviññeyyānaṃ phoṭṭhabbānaṃ … (Of tangible objects cognisable by the body…)
        • manoviññeyyānaṃ dhammānaṃ … (Of mind-objects cognisable by the mind…)
      • cha nekkhammasitāni somanassāni (six renunciation-based joys)
        • Rūpānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati nekkhammasitaṃ somanassaṃ (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.)
        • Saddānaṃ tveva … (Of sounds, indeed…)
        • gandhānaṃ tveva … (Of odours, indeed…)
        • rasānaṃ tveva … (Of tastes, indeed…)
        • phoṭṭhabbānaṃ tveva … (Of tangible objects, indeed…)
        • dhammānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati nekkhammasitaṃ somanassaṃ. (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 displeasures)
        • Cakkhuviññeyyānaṃ rūpānaṃ … pe… (Of forms cognisable by the eye… (etc.))
        • sotaviññeyyānaṃ saddānaṃ … (Of sounds cognisable by the ear…)
        • ghānaviññeyyānaṃ gandhānaṃ … (Of odours cognisable by the nose…)
        • jivhāviññeyyānaṃ rasānaṃ … (Of tastes cognisable by the tongue…)
        • kāyaviññeyyānaṃ phoṭṭhabbānaṃ … (Of tangible objects cognisable by the body…)
        • manoviññeyyānaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati gehasitaṃ domanassaṃ. (When one sees the non-acquisition or the not having acquired of desirable, agreeable, pleasing, charming mind-objects cognisable by the mind, connected with worldly allurements, or when one recollects past, ceased, changed mind-objects previously not acquired, displeasure arises. This kind of displeasure is called household-based displeasure.)
      • cha nekkhammasitāni domanassāni (six renunciation-based displeasures)
        • Rūpānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: ‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihapaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati nekkhammasitaṃ domanassaṃ. (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 liberated ones now dwell having attained?’, then displeasure arises due to longing. This kind of displeasure is called renunciation-based displeasure.)
        • Saddānaṃ tveva …pe… (Of sounds, indeed… (etc.))
        • gandhānaṃ tveva … (Of odours, indeed…)
        • rasānaṃ tveva … (Of tastes, indeed…)
        • phoṭṭhabbānaṃ tveva … (Of tangible objects, indeed…)
        • dhammānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭṭhāpeti: ‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihapaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati nekkhammasitaṃ domanassaṃ. (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 liberated ones now dwell having attained?’, then displeasure arises due to longing. This kind of displeasure is called renunciation-based displeasure.)
      • cha gehasitā upekkhā (six household-based equanimities)
        • Cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, rūpaṃ 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 unlearned ordinary person. Such equanimity does not transcend the form. Therefore, that equanimity is called ‘household-based’.)
        • Sotena saddaṃ sutvā … (Having heard a sound with the ear…)
        • ghānena gandhaṃ ghāyitvā … (Having smelled an odour with the nose…)
        • jivhāya rasaṃ sāyitvā … (Having tasted a flavour with the tongue…)
        • kāyena phoṭṭhabbaṃ phusitvā … (Having felt a tangible object with the body…)
        • manasā dhammaṃ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, dhammaṃ sā nātivattati. Tasmā sā upekkhā ‘gehasitā’ti vuccati. (Having cognised 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 unlearned ordinary person. Such equanimity does not transcend the mind-object. Therefore, that equanimity is called ‘household-based’.)
      • cha nekkhammasitā upekkhā (six renunciation-based equanimities)
        • Rūpānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati upekkhā. Yā evarūpā upekkhā, rūpaṃ 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’.)
        • Saddānaṃ tveva … (Of sounds, indeed…)
        • gandhānaṃ tveva … (Of odours, indeed…)
        • rasānaṃ tveva … (Of tastes, indeed…)
        • phoṭṭhabbānaṃ tveva … (Of tangible objects, indeed…)
        • dhammānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati upekkhā. Yā evarūpā upekkhā, dhammaṃ 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

Section titled “Reference”

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