5.3 The Section on the Sense-Spheres - Āyatanapabbaṃ1
Puna ca paraṃ, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
Mendicants, at another time a meditator abides contemplating (either external or internal) phenomena that arises, stay and pass away in the mind as mental phenomena,
chasu ajjhattikabāhiresu āyatanesu.
regarding the six sense organs that are personal (internal) and of others (external.)
Kathañ-ca, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
“Mendicants, how does a meditator abide contemplating (either external or internal) phenomena that arises, stay and pass away in the mind as mental phenomena,
chasu ajjhattikabāhiresu āyatanesu?
regarding the six sense organs that are personal (internal) and of others (external)?
5.3.1 Eye & Form2
Idha, bhikkhave, bhikkhu cakkhuñ-ca pajānāti, rūpe ca pajānāti;
Mendicants, here a meditator clearly knows the eye, and they clearly know form;
yañ-ca tad-ubhayaṃ paṭicca uppajjati saññojanaṃ tañ-ca pajānāti.
and the fetter3 that arises dependent on both, that, they also clearly know.
Yathā ca anuppannassa saññojanassa uppādo hoti tañ-ca pajānāti;
How there is an arising of a fetter that has not yet arisen, that they clearly know;
yathā ca uppannassa saññojanassa pahānaṃ hoti tañ-ca pajānāti;
and how there is an abandonment of a fetter that has arisen, that, they also clearly know;
yathā ca pahīnassa saññojanassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how there is a non-arising of an abandoned fetter again in the future, that they also clearly know.
5.3.2 Ear & Sounds
Sotañ-ca pajānāti, sadde ca pajānāti,
They clearly know the ear, and they clearly know sound,
yañ-ca tad-ubhayaṃ paṭicca uppajjati saññojanaṃ tañ-ca pajānāti.
and the fetter that arises dependent on both, that, they also clearly know.
Yathā ca anuppannassa saññojanassa uppādo hoti tañ-ca pajānāti;
How there is an arising of a fetter that has not yet arisen, that they clearly know;
yathā ca uppannassa saññojanassa pahānaṃ hoti tañ-ca pajānāti;
and how there is an abandonment of a fetter that has arisen, that, they also clearly know;
yathā ca pahīnassa saññojanassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how there is a non-arising of an abandoned fetter again in the future, that they also clearly know.
5.3.3 Nose & Smells
Ghānañ-ca pajānāti, gandhe ca pajānāti,
They clearly know the nose, and they clearly know smell,
yañ-ca tad-ubhayaṃ paṭicca uppajjati saññojanaṃ tañ-ca pajānāti.
and the fetter that arises dependent on both, that, they also clearly know.
Yathā ca anuppannassa saññojanassa uppādo hoti tañ-ca pajānāti;
How there is an arising of a fetter that has not yet arisen, that they clearly know;
yathā ca uppannassa saññojanassa pahānaṃ hoti tañ-ca pajānāti;
and how there is an abandonment of a fetter that has arisen, that, they also clearly know;
yathā ca pahīnassa saññojanassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how there is a non-arising of an abandoned fetter again in the future, that they also clearly know.
5.3.3 Tongue & Taste
Jivhañ-ca pajānāti, rase ca pajānāti,
They clearly know the tongue, and they clearly know taste,
yañ-ca tad-ubhayaṃ paṭicca uppajjati saññojanaṃ tañ-ca pajānāti.
and the fetter that arises dependent on both, that, they also clearly know.
Yathā ca anuppannassa saññojanassa uppādo hoti tañ-ca pajānāti;
How there is an arising of a fetter that has not yet arisen, that they clearly know;
yathā ca uppannassa saññojanassa pahānaṃ hoti tañ-ca pajānāti;
and how there is an abandonment of a fetter that has arisen, that, they also clearly know;
yathā ca pahīnassa saññojanassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how there is a non-arising of an abandoned fetter again in the future, that they also clearly know.
5.3.4 Body & Tactile sensations
Kāyañ-ca pajānāti, phoṭṭhabbe ca pajānāti,
They clearly know the body, and they clearly know tactile sensations,
yañ-ca tad-ubhayaṃ paṭicca uppajjati saññojanaṃ tañ-ca pajānāti.
and the fetter that arises dependent on both, that, they also clearly know.
Yathā ca anuppannassa saññojanassa uppādo hoti tañ-ca pajānāti;
How there is an arising of a fetter that has not yet arisen, that they clearly know;
yathā ca uppannassa saññojanassa pahānaṃ hoti tañ-ca pajānāti;
and how there is an abandonment of a fetter that has arisen, that, they also clearly know;
yathā ca pahīnassa saññojanassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how there is a non-arising of an abandoned fetter again in the future, that they also clearly know.
5.3.5 Mind & Thought4
Manañ-ca pajānāti, dhamme ca pajānāti,
They clearly know the mind, and they clearly know thought,
yañ-ca tad-ubhayaṃ paṭicca uppajjati saññojanaṃ tañ-ca pajānāti.
and the fetter that arises dependent on both, that, they also clearly know.
Yathā ca anuppannassa saññojanassa uppādo hoti tañ-ca pajānāti;
How there is an arising of a fetter that has not yet arisen, that they clearly know;
yathā ca uppannassa saññojanassa pahānaṃ hoti tañ-ca pajānāti;
and how there is an abandonment of a fetter that has arisen, that, they also clearly know;
yathā ca pahīnassa saññojanassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how there is a non-arising of an abandoned fetter again in the future, that they also clearly know.
5.3.6 Insight Refrain
Iti ajjhattaṃ vā dhammesu Dhammānupassī viharati,
You should also abide contemplating mental phenomena regarding yourselves (internally,) or
bahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding others (externally,) or
ajjhattabahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding yourselves (internally,) and others (externally,) or
samudayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination regarding the mental phenomena, or
vayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of cessation regarding the mind, or
samudayavayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination, and cessation regarding the mental phenomena,
“atthi dhammā” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness is that “there are phenomena which rises and falls,” is present
yāvad-eva ñāṇamattāya patissatimattāya,
For the purpose of fully developing knowledge and mindfulness,
anissito ca viharati, na ca kiñci loke upādiyati.
abide not dependent on or grasping for something in the world (yourselves.)
Evam-pi kho, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
Mendicants, it is a meditator who abides contemplating mental phenomena just so,
chasu ajjhattikabāhiresu āyatanesu.
in the six internal and external sense-spheres.
Puna ca paraṃ, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
Mendicants, at another time a meditator abides contemplating (either external or internal) phenomena that arises, stay and pass away in the mind as mental phenomena,
chasu ajjhattikabāhiresu āyatanesu.
regarding the six sense organs that are personal (internal) and of others (external.)
Kathañ-ca, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
“Mendicants, how does a meditator abide contemplating (either external or internal) phenomena that arises, stay and pass away in the mind as mental phenomena,
chasu ajjhattikabāhiresu āyatanesu?
regarding the six sense organs that are personal (internal) and of others (external)?
5.3.1 Eye & Form2
Idha, bhikkhave, bhikkhu cakkhuñ-ca pajānāti, rūpe ca pajānāti;
Mendicants, here a meditator clearly knows the eye, and they clearly know form;
yañ-ca tad-ubhayaṃ paṭicca uppajjati saññojanaṃ tañ-ca pajānāti.
and the fetter3 that arises dependent on both, that, they also clearly know.
Yathā ca anuppannassa saññojanassa uppādo hoti tañ-ca pajānāti;
How there is an arising of a fetter that has not yet arisen, that they clearly know;
yathā ca uppannassa saññojanassa pahānaṃ hoti tañ-ca pajānāti;
and how there is an abandonment of a fetter that has arisen, that, they also clearly know;
yathā ca pahīnassa saññojanassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how there is a non-arising of an abandoned fetter again in the future, that they also clearly know.
5.3.2 Ear & Sounds
Sotañ-ca pajānāti, sadde ca pajānāti,
They clearly know the ear, and they clearly know sound,
yañ-ca tad-ubhayaṃ paṭicca uppajjati saññojanaṃ tañ-ca pajānāti.
and the fetter that arises dependent on both, that, they also clearly know.
Yathā ca anuppannassa saññojanassa uppādo hoti tañ-ca pajānāti;
How there is an arising of a fetter that has not yet arisen, that they clearly know;
yathā ca uppannassa saññojanassa pahānaṃ hoti tañ-ca pajānāti;
and how there is an abandonment of a fetter that has arisen, that, they also clearly know;
yathā ca pahīnassa saññojanassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how there is a non-arising of an abandoned fetter again in the future, that they also clearly know.
5.3.3 Nose & Smells
Ghānañ-ca pajānāti, gandhe ca pajānāti,
They clearly know the nose, and they clearly know smell,
yañ-ca tad-ubhayaṃ paṭicca uppajjati saññojanaṃ tañ-ca pajānāti.
and the fetter that arises dependent on both, that, they also clearly know.
Yathā ca anuppannassa saññojanassa uppādo hoti tañ-ca pajānāti;
How there is an arising of a fetter that has not yet arisen, that they clearly know;
yathā ca uppannassa saññojanassa pahānaṃ hoti tañ-ca pajānāti;
and how there is an abandonment of a fetter that has arisen, that, they also clearly know;
yathā ca pahīnassa saññojanassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how there is a non-arising of an abandoned fetter again in the future, that they also clearly know.
5.3.3 Tongue & Taste
Jivhañ-ca pajānāti, rase ca pajānāti,
They clearly know the tongue, and they clearly know taste,
yañ-ca tad-ubhayaṃ paṭicca uppajjati saññojanaṃ tañ-ca pajānāti.
and the fetter that arises dependent on both, that, they also clearly know.
Yathā ca anuppannassa saññojanassa uppādo hoti tañ-ca pajānāti;
How there is an arising of a fetter that has not yet arisen, that they clearly know;
yathā ca uppannassa saññojanassa pahānaṃ hoti tañ-ca pajānāti;
and how there is an abandonment of a fetter that has arisen, that, they also clearly know;
yathā ca pahīnassa saññojanassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how there is a non-arising of an abandoned fetter again in the future, that they also clearly know.
5.3.4 Body & Tactile sensations
Kāyañ-ca pajānāti, phoṭṭhabbe ca pajānāti,
They clearly know the body, and they clearly know tactile sensations,
yañ-ca tad-ubhayaṃ paṭicca uppajjati saññojanaṃ tañ-ca pajānāti.
and the fetter that arises dependent on both, that, they also clearly know.
Yathā ca anuppannassa saññojanassa uppādo hoti tañ-ca pajānāti;
How there is an arising of a fetter that has not yet arisen, that they clearly know;
yathā ca uppannassa saññojanassa pahānaṃ hoti tañ-ca pajānāti;
and how there is an abandonment of a fetter that has arisen, that, they also clearly know;
yathā ca pahīnassa saññojanassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how there is a non-arising of an abandoned fetter again in the future, that they also clearly know.
5.3.5 Mind & Thought4
Manañ-ca pajānāti, dhamme ca pajānāti,
They clearly know the mind, and they clearly know thought,
yañ-ca tad-ubhayaṃ paṭicca uppajjati saññojanaṃ tañ-ca pajānāti.
and the fetter that arises dependent on both, that, they also clearly know.
Yathā ca anuppannassa saññojanassa uppādo hoti tañ-ca pajānāti;
How there is an arising of a fetter that has not yet arisen, that they clearly know;
yathā ca uppannassa saññojanassa pahānaṃ hoti tañ-ca pajānāti;
and how there is an abandonment of a fetter that has arisen, that, they also clearly know;
yathā ca pahīnassa saññojanassa āyatiṃ anuppādo hoti tañ-ca pajānāti.
and how there is a non-arising of an abandoned fetter again in the future, that they also clearly know.
5.3.6 Insight Refrain
Iti ajjhattaṃ vā dhammesu Dhammānupassī viharati,
You should also abide contemplating mental phenomena regarding yourselves (internally,) or
bahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding others (externally,) or
ajjhattabahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding yourselves (internally,) and others (externally,) or
samudayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination regarding the mental phenomena, or
vayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of cessation regarding the mind, or
samudayavayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination, and cessation regarding the mental phenomena,
“atthi dhammā” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness is that “there are phenomena which rises and falls,” is present
yāvad-eva ñāṇamattāya patissatimattāya,
For the purpose of fully developing knowledge and mindfulness,
anissito ca viharati, na ca kiñci loke upādiyati.
abide not dependent on or grasping for something in the world (yourselves.)
Evam-pi kho, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
Mendicants, it is a meditator who abides contemplating mental phenomena just so,
chasu ajjhattikabāhiresu āyatanesu.
in the six internal and external sense-spheres.
Āyatanapabbaṃ Niṭṭhitaṃ
The End of the Section on the Sense-Spheres
The End of the Section on the Sense-Spheres
Notes
1
This subsection is related to the body tetrad. See also Dukkhavihāra Sutta; It28; It29; & the Sukhavihāra Sutta, as-well as footnote 36. The Madhya Āgama version translated by NJ Smith notes in footnote twenty five that “the text has 'six internal places' nei4 liu4 chu4.”
2
Āditta-pariyāya Sutta SN35.28 says regarding each sense-sphere “(The fortunate one said) The Sense-Sphere burns, Sense-Objects burn, Sense-consciousness burns, and contact at the Senses burns. And whatever there is that arises in dependence on contact at the senses, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is burning.” (The meditators asked) “Burning due to what?” (The Fortunate One explained) “Burning due to the fires of lust, hate, & delusion; I say, ablaze with birth, ageing & death, with grief, lamentation, pain, sorrow & despair!” “The well-instructed Noble Disciple grows weary with the eye, weary with forms, weary with consciousness at the eye, weary with contact at the eye. And anything that arises due to contact at the eye is experienced as pleasant painful or neither pleasant not painful: this too is found wearisome....”
3
The usual list of ten fetters (saṃyojana), provided in the discourses is: (1) self-illusion, (2) scepticism, (3) attachment to rules and rituals, (4) sensual lust, (5) ill-will, (6) craving for fine-corporeal existence, (7) craving for incorporeal existence, (8) conceit, (9) restlessness, (10) ignorance. However there are places within the canon, such as the loṭukikopama sutta,which suggest anything that can be grasped hold of is a fetter.
4
Āditta-pariyāya Sutta SN35.28 says to finish “Wearied there develops dis-passion, from dis-passion, comes released. With release, there is the understanding, 'Released.' one knows that, 'Birth has ended, the chaste life has been fulfilled, what should be done, is done. There is nothing further to do.'"
This subsection is related to the body tetrad. See also Dukkhavihāra Sutta; It28; It29; & the Sukhavihāra Sutta, as-well as footnote 36. The Madhya Āgama version translated by NJ Smith notes in footnote twenty five that “the text has 'six internal places' nei4 liu4 chu4.”
2
Āditta-pariyāya Sutta SN35.28 says regarding each sense-sphere “(The fortunate one said) The Sense-Sphere burns, Sense-Objects burn, Sense-consciousness burns, and contact at the Senses burns. And whatever there is that arises in dependence on contact at the senses, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is burning.” (The meditators asked) “Burning due to what?” (The Fortunate One explained) “Burning due to the fires of lust, hate, & delusion; I say, ablaze with birth, ageing & death, with grief, lamentation, pain, sorrow & despair!” “The well-instructed Noble Disciple grows weary with the eye, weary with forms, weary with consciousness at the eye, weary with contact at the eye. And anything that arises due to contact at the eye is experienced as pleasant painful or neither pleasant not painful: this too is found wearisome....”
3
The usual list of ten fetters (saṃyojana), provided in the discourses is: (1) self-illusion, (2) scepticism, (3) attachment to rules and rituals, (4) sensual lust, (5) ill-will, (6) craving for fine-corporeal existence, (7) craving for incorporeal existence, (8) conceit, (9) restlessness, (10) ignorance. However there are places within the canon, such as the loṭukikopama sutta,which suggest anything that can be grasped hold of is a fetter.
4
Āditta-pariyāya Sutta SN35.28 says to finish “Wearied there develops dis-passion, from dis-passion, comes released. With release, there is the understanding, 'Released.' one knows that, 'Birth has ended, the chaste life has been fulfilled, what should be done, is done. There is nothing further to do.'"
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