Sāvatthinidānaṁ.
At Sāvatthi.
“Chayime, bhikkhave, phassāyatanā adantā aguttā arakkhitā asaṁvutā dukkhādhivāhā honti. Katame cha?
“Bhikkhus, these |six sense bases::fields of experience, fields of sense impression [phassāyatana]|, when |untamed::untrained, unrestrained, wild [adanta]|, |unguarded::unprotected, not kept watch over [agutta]|, unprotected, and |unrestrained::uncontrolled, unguarded [asaṁvuta]|, bring about |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|. What six?
Cakkhu, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti …pe…
The |eye sense base::visual experience, domain of sight [cakkhu phassāyatana]|, bhikkhus, when untamed, unguarded, unprotected, and unrestrained, brings about suffering. The |ear sense base::auditory experience, domain of hearing [sota phassāyatana]|, when untamed, unguarded, unprotected, and unrestrained, brings about suffering. The |nose sense base::olfactory experience, domain of smell [ghāna phassāyatana]|, when untamed, unguarded, unprotected, and unrestrained, brings about suffering.
jivhā, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti …pe…
The |tongue sense base::gustatory experience, domain of taste [jivhā phassāyatana]|, when untamed, unguarded, unprotected, and unrestrained, brings about suffering. The |body sense base::tactile experience, domain of touch [kāya phassāyatana]|, when untamed, unguarded, unprotected, and unrestrained, brings about suffering.
mano, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti.
The |mind sense base::mental experience, domain of thought [mano phassāyatana]|, when untamed, unguarded, unprotected, and unrestrained, brings about suffering.
Ime kho, bhikkhave, cha phassāyatanā adantā aguttā arakkhitā asaṁvutā dukkhādhivāhā honti.
These, bhikkhus, are the six sense bases which, when untamed, unguarded, unprotected, and unrestrained, bring about suffering.
Chayime, bhikkhave, phassāyatanā sudantā suguttā surakkhitā susaṁvutā sukhādhivāhā honti. Katame cha?
Bhikkhus, these six sense bases, when well tamed, well guarded, well protected, and well restrained, bring about |happiness::contentment, ease, pleasant abiding [sukha]|. What six?
Cakkhu, bhikkhave, phassāyatanaṁ sudantaṁ suguttaṁ surakkhitaṁ susaṁvutaṁ sukhādhivāhaṁ hoti …pe…
The eye sense base, bhikkhus, when |well tamed::well trained, well controlled [sudanta]|, well guarded, well protected, and well restrained, brings about happiness. The ear sense base, when well tamed, well guarded, well protected, and well restrained, brings about happiness. The nose sense base, when well tamed, well guarded, well protected, and well restrained, brings about happiness.
jivhā, bhikkhave, phassāyatanaṁ sudantaṁ suguttaṁ surakkhitaṁ susaṁvutaṁ sukhādhivāhaṁ hoti …pe…
The tongue sense base, when well tamed, well guarded, well protected, and well restrained, brings about happiness. The body sense base, when well tamed, well guarded, well protected, and well restrained, brings about happiness.
mano, bhikkhave, phassāyatanaṁ sudantaṁ suguttaṁ surakkhitaṁ susaṁvutaṁ sukhādhivāhaṁ hoti.
The mind sense base, when well tamed, well guarded, well protected, and well restrained, brings about happiness.
Ime kho, bhikkhave, cha phassāyatanā sudantā suguttā surakkhitā susaṁvutā sukhādhivāhā hontī”ti.
These, bhikkhus, are the six sense bases which, when well tamed, well guarded, well protected, and well restrained, bring about happiness.
Idamavoca bhagavā …pe… etadavoca satthā:
The Blessed One said this. Having spoken thus, the Accomplished One further said this:
“Saḷeva phassāyatanāni bhikkhavo,
Asaṁvuto yattha dukkhaṁ nigacchati;
Tesañca ye saṁvaraṇaṁ avedisuṁ,
Saddhādutiyā viharantānavassutā.
“Just six, bhikkhus, are the bases of contact,
wherein one who is unrestrained experiences suffering;
But those who know how to restrain them,
dwell |full of faith::with faith as one’s companion, accompanied with confidence [saddhādutiya]|, |not oozing [with lust]::not seeping with lust, not corrupted, unmoved [anavassuta]|.
Disvāna rūpāni manoramāni,
Athopi disvāna amanoramāni;
Manorame rāgapathaṁ vinodaye,
Na cāppiyaṁ meti manaṁ padosaye.
Having seen forms that are |delightful::pleasant; lit. pleasing to mind [manorama]|,
and afterwards those that |bring no joy::unpleasant; lit. not mind pleasing [amanorama]|;
Dispel the |path of lust::sensuality [rāgapatha]| for the delightful,
and do not |spoil::corrupt, pollute [padosayati]| the mind, thinking, ‘It is |disagreeable::unpleasant [appiya]|.’
Saddañca sutvā dubhayaṁ piyāppiyaṁ,
Piyamhi sadde na samucchito siyā;
Athoppiye dosagataṁ vinodaye,
Na cāppiyaṁ meti manaṁ padosaye.
Having heard sounds, both pleasant and unpleasant,
do not be |enamored with::infatuated with [samucchita]| the pleasant sound;
And when hearing the unpleasant, dispel aversion,
do not spoil the mind, thinking, ‘It is disagreeable.’
Gandhañca ghatvā surabhiṁ manoramaṁ,
Athopi ghatvā asuciṁ akantiyaṁ;
Akantiyasmiṁ paṭighaṁ vinodaye,
Chandānunīto na ca kantiye siyā.
Having smelled a fragrance, sweet and delightful,
and also having smelled what is foul and unpleasant;
Dispel |aversion::mental resistance, irritation, conflict [paṭigha]| toward the unpleasant,
and do not be |led by desire::pulled along by the impulse [chandānunīta]| for the pleasant.
Rasañca bhotvāna asāditañca sāduṁ,
Athopi bhotvāna asādumekadā;
Sāduṁ rasaṁ nājjhosāya bhuñje,
Virodhamāsādusu nopadaṁsaye.
Having tasted and enjoyed a delicious flavor,
and at times having tasted what is |unappealing::bad tasting, bland [asāduṁ]|;
Do not eat |fixating on::clinging to [nājjhosāya]| the sweet taste,
and do not show aversion toward the unappealing.
Phassena phuṭṭho na sukhena majje,
Dukkhena phuṭṭhopi na sampavedhe;
Phassadvayaṁ sukhadukkhe upekkhe,
Anānuruddho aviruddha kenaci.
Touched by pleasant |contact::sense impingement, raw experience, touch [phassa]|, do not |become intoxicated::become arrogant, be with self-importance [majja]|,
and do not |tremble::quake, shake [sampavedhati]| when touched by |pain::unease, discomfort, unpleasantness, discontentment [dukkha]|;
Be |even minded::composed, mentally balanced, poised, non-reactive [upekkha]| in both |pleasure and pain::ease and discomfort, happiness and sorrow [sukhadukkha]|,
not drawn to anything, nor repelled by anything.
Papañcasaññā itarītarā narā,
Papañcayantā upayanti saññino;
Manomayaṁ gehasitañca sabbaṁ,
Panujja nekkhammasitaṁ irīyati.
People, beset by |proliferation of perceptions::diverse concepts [papañcasañña]|,
|proliferating::forming various opinions [papañcayanta]|, they engage with what they perceive;
Having dispelled all that is |mind made::mentally produced [manomaya]| and |worldly::connected with home [gehasita]|,
one travels relying on |renunciation::going out state, rejection of sensual pleasure [nekkhamma]|.
Evaṁ mano chassu yadā subhāvito,
Phuṭṭhassa cittaṁ na vikampate kvaci;
Te rāgadose abhibhuyya bhikkhavo,
Bhavattha jātimaraṇassa pāragā”ti.
When the mind is thus well developed in six,
the heart, though touched, does not tremble anywhere;
Having overcome |lust and aversion::desire and hatred, passion and blame [rāgadosa]|, bhikkhus,
become those who have gone beyond birth and death!”
At Sāvatthi.
“Bhikkhus, these |six sense bases::fields of experience, fields of sense impression [phassāyatana]|, when |untamed::untrained, unrestrained, wild [adanta]|, |unguarded::unprotected, not kept watch over [agutta]|, unprotected, and |unrestrained::uncontrolled, unguarded [asaṁvuta]|, bring about |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|. What six?
The |eye sense base::visual experience, domain of sight [cakkhu phassāyatana]|, bhikkhus, when untamed, unguarded, unprotected, and unrestrained, brings about suffering. The |ear sense base::auditory experience, domain of hearing [sota phassāyatana]|, when untamed, unguarded, unprotected, and unrestrained, brings about suffering. The |nose sense base::olfactory experience, domain of smell [ghāna phassāyatana]|, when untamed, unguarded, unprotected, and unrestrained, brings about suffering.
The |tongue sense base::gustatory experience, domain of taste [jivhā phassāyatana]|, when untamed, unguarded, unprotected, and unrestrained, brings about suffering. The |body sense base::tactile experience, domain of touch [kāya phassāyatana]|, when untamed, unguarded, unprotected, and unrestrained, brings about suffering.
The |mind sense base::mental experience, domain of thought [mano phassāyatana]|, when untamed, unguarded, unprotected, and unrestrained, brings about suffering.
These, bhikkhus, are the six sense bases which, when untamed, unguarded, unprotected, and unrestrained, bring about suffering.
Bhikkhus, these six sense bases, when well tamed, well guarded, well protected, and well restrained, bring about |happiness::contentment, ease, pleasant abiding [sukha]|. What six?
The eye sense base, bhikkhus, when |well tamed::well trained, well controlled [sudanta]|, well guarded, well protected, and well restrained, brings about happiness. The ear sense base, when well tamed, well guarded, well protected, and well restrained, brings about happiness. The nose sense base, when well tamed, well guarded, well protected, and well restrained, brings about happiness.
The tongue sense base, when well tamed, well guarded, well protected, and well restrained, brings about happiness. The body sense base, when well tamed, well guarded, well protected, and well restrained, brings about happiness.
The mind sense base, when well tamed, well guarded, well protected, and well restrained, brings about happiness.
These, bhikkhus, are the six sense bases which, when well tamed, well guarded, well protected, and well restrained, bring about happiness.
The Blessed One said this. Having spoken thus, the Accomplished One further said this:
“Just six, bhikkhus, are the bases of contact,
wherein one who is unrestrained experiences suffering;
But those who know how to restrain them,
dwell |full of faith::with faith as one’s companion, accompanied with confidence [saddhādutiya]|, |not oozing [with lust]::not seeping with lust, not corrupted, unmoved [anavassuta]|.
Having seen forms that are |delightful::pleasant; lit. pleasing to mind [manorama]|,
and afterwards those that |bring no joy::unpleasant; lit. not mind pleasing [amanorama]|;
Dispel the |path of lust::sensuality [rāgapatha]| for the delightful,
and do not |spoil::corrupt, pollute [padosayati]| the mind, thinking, ‘It is |disagreeable::unpleasant [appiya]|.’
Having heard sounds, both pleasant and unpleasant,
do not be |enamored with::infatuated with [samucchita]| the pleasant sound;
And when hearing the unpleasant, dispel aversion,
do not spoil the mind, thinking, ‘It is disagreeable.’
Having smelled a fragrance, sweet and delightful,
and also having smelled what is foul and unpleasant;
Dispel |aversion::mental resistance, irritation, conflict [paṭigha]| toward the unpleasant,
and do not be |led by desire::pulled along by the impulse [chandānunīta]| for the pleasant.
Having tasted and enjoyed a delicious flavor,
and at times having tasted what is |unappealing::bad tasting, bland [asāduṁ]|;
Do not eat |fixating on::clinging to [nājjhosāya]| the sweet taste,
and do not show aversion toward the unappealing.
Touched by pleasant |contact::sense impingement, raw experience, touch [phassa]|, do not |become intoxicated::become arrogant, be with self-importance [majja]|,
and do not |tremble::quake, shake [sampavedhati]| when touched by |pain::unease, discomfort, unpleasantness, discontentment [dukkha]|;
Be |even minded::composed, mentally balanced, poised, non-reactive [upekkha]| in both |pleasure and pain::ease and discomfort, happiness and sorrow [sukhadukkha]|,
not drawn to anything, nor repelled by anything.
People, beset by |proliferation of perceptions::diverse concepts [papañcasañña]|,
|proliferating::forming various opinions [papañcayanta]|, they engage with what they perceive;
Having dispelled all that is |mind made::mentally produced [manomaya]| and |worldly::connected with home [gehasita]|,
one travels relying on |renunciation::going out state, rejection of sensual pleasure [nekkhamma]|.
When the mind is thus well developed in six,
the heart, though touched, does not tremble anywhere;
Having overcome |lust and aversion::desire and hatred, passion and blame [rāgadosa]|, bhikkhus,
become those who have gone beyond birth and death!”
Sāvatthinidānaṁ.
“Chayime, bhikkhave, phassāyatanā adantā aguttā arakkhitā asaṁvutā dukkhādhivāhā honti. Katame cha?
Cakkhu, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti …pe…
jivhā, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti …pe…
mano, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti.
Ime kho, bhikkhave, cha phassāyatanā adantā aguttā arakkhitā asaṁvutā dukkhādhivāhā honti.
Chayime, bhikkhave, phassāyatanā sudantā suguttā surakkhitā susaṁvutā sukhādhivāhā honti. Katame cha?
Cakkhu, bhikkhave, phassāyatanaṁ sudantaṁ suguttaṁ surakkhitaṁ susaṁvutaṁ sukhādhivāhaṁ hoti …pe…
jivhā, bhikkhave, phassāyatanaṁ sudantaṁ suguttaṁ surakkhitaṁ susaṁvutaṁ sukhādhivāhaṁ hoti …pe…
mano, bhikkhave, phassāyatanaṁ sudantaṁ suguttaṁ surakkhitaṁ susaṁvutaṁ sukhādhivāhaṁ hoti.
Ime kho, bhikkhave, cha phassāyatanā sudantā suguttā surakkhitā susaṁvutā sukhādhivāhā hontī”ti.
Idamavoca bhagavā …pe… etadavoca satthā:
“Saḷeva phassāyatanāni bhikkhavo,
Asaṁvuto yattha dukkhaṁ nigacchati;
Tesañca ye saṁvaraṇaṁ avedisuṁ,
Saddhādutiyā viharantānavassutā.
Disvāna rūpāni manoramāni,
Athopi disvāna amanoramāni;
Manorame rāgapathaṁ vinodaye,
Na cāppiyaṁ meti manaṁ padosaye.
Saddañca sutvā dubhayaṁ piyāppiyaṁ,
Piyamhi sadde na samucchito siyā;
Athoppiye dosagataṁ vinodaye,
Na cāppiyaṁ meti manaṁ padosaye.
Gandhañca ghatvā surabhiṁ manoramaṁ,
Athopi ghatvā asuciṁ akantiyaṁ;
Akantiyasmiṁ paṭighaṁ vinodaye,
Chandānunīto na ca kantiye siyā.
Rasañca bhotvāna asāditañca sāduṁ,
Athopi bhotvāna asādumekadā;
Sāduṁ rasaṁ nājjhosāya bhuñje,
Virodhamāsādusu nopadaṁsaye.
Phassena phuṭṭho na sukhena majje,
Dukkhena phuṭṭhopi na sampavedhe;
Phassadvayaṁ sukhadukkhe upekkhe,
Anānuruddho aviruddha kenaci.
Papañcasaññā itarītarā narā,
Papañcayantā upayanti saññino;
Manomayaṁ gehasitañca sabbaṁ,
Panujja nekkhammasitaṁ irīyati.
Evaṁ mano chassu yadā subhāvito,
Phuṭṭhassa cittaṁ na vikampate kvaci;
Te rāgadose abhibhuyya bhikkhavo,
Bhavattha jātimaraṇassa pāragā”ti.