1At Sāvatthī. "Bhikkhus, these six bases for contact—if untamed, unguarded, unprotected, unrestrained—are bringers of suffering. [n.69] Dukkhādhivāhā. Spk: They are bringers (āvahanakā) of extreme suffering (adhidukkha), classified as infernal, etc. What six?

"The eye, bhikkhus, as a base for contact—if untamed, unguarded, unprotected, unrestrained—is a bringer of suffering. The ear as a base for contact … The mind as a base for contact … is a bringer of suffering. These six bases for contact—if untamed, unguarded, unprotected, unrestrained—are bringers of suffering.

2"Bhikkhus, these six bases for contact—if well tamed, well guarded, well protected, well restrained—are bringers of happiness. [n.70] Sukhādhivāhā. Spk: They are bringers of extreme happiness, classified as jhāna, path, and fruit. What six?

"The eye, bhikkhus, as a base for contact—if well tamed, well guarded, well protected, well restrained—is a bringer of happiness. The ear as a base for contact … The mind as a base for contact … is a bringer of happiness. These six bases for contact—if well tamed, well guarded, well protected, well restrained—are bringers of happiness."

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

3"Just six, O bhikkhus, are the bases for contact,
Where one unrestrained meets with suffering.
Those who know how to restrain them
Dwell uncorrupted, with faith their partner.

4"Having seen forms that delight the mind
And having seen those that give no delight,
Dispel the path of lust towards the delightful
And do not soil the mind by thinking,
‘The other is displeasing to me.’ sn.iv.71

5"Having heard sounds both pleasant and raucous,
Do not be enthralled with pleasant sound.
Dispel the course of hate towards the raucous,
And do not soil the mind by thinking,
‘This one is displeasing to me.’

6"Having smelt a fragrant, delightful scent,
And having smelt a putrid stench,
Dispel aversion towards the stench
And do not yield to desire for the lovely.

7"Having enjoyed a sweet delicious taste,
And having sometimes tasted what is bitter,
Do not greedily enjoy the sweet taste,
Do not feel aversion towards the bitter.

8"When touched by pleasant contact do not be enthralled,
Do not tremble when touched by pain.
Look evenly on both the pleasant and painful,
Not drawn or repelled by anything.

9"When common people of proliferated perception
Perceive and proliferate they become engaged.
Having dispelled every mind-state bound to the home life,
One travels on the road of renunciation. [n.71] Pada a reads, papañcasaññā itarītarā narā, on which Spk comments: "Common beings become ‘of proliferated perception’ on account of defiled perception (kilesasaññ̄ya)." On how "perceptions and notions affected by proliferation" arise and obsess a person, see MN I 111,35–112,13. Papañca is explained by the commentaries as of threefold origin: through craving, conceit, and views (taṇhā, māna, diṭṭhi) in their capacity to cause mental distortion and obsession. "Proliferated perception" might be interpreted as the distorted perception of permanence, pleasure, self, and beauty in relation to what is really impermanent, suffering, nonself, and foul (see the treatment of saññāvipallāsa at AN II 52). Such distorted perception is caused by the proliferating defilements.
"Mind-state" renders manomaya, an adjective meaning "mind-made," with the qualified noun left implicit. Spk glosses the second couplet thus: "Having dispelled every mind-made thought (manomayaṁ vitakkaṁ) connected to the ‘home life’ of the five cords of sensual pleasure, a competent bhikkhu travels on (the way) bound up with renunciation." The contrast between worldly pleasure and the pleasure of renunciation is developed at MN III 217,13–218,6.

10"When the mind is thus well developed in six,
If touched, one's mind never flutters anywhere.
Having vanquished both lust and hate, O bhikkhus,
Go to the far shore beyond birth and death!" sn.iv.72

1Sāvatthinidānaṁ. "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".

2Chayime, 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:

3"Saḷeva phassāyatanāni bhikkhavo,
Asaṁvuto yattha dukkhaṁ nigacchati;
Tesañca ye saṁvaraṇaṁ avedisuṁ,
Saddhādutiyā vihārantānavassutā.

4Disvāna rūpāni manoramāni,
Athopi disvāna amanoramāni;
Manorame rāgapathaṁ vinodaye,
Na cāppiyaṁ meti manaṁ padosaye.

5Saddañca sutvā dubhayaṁ piyāppiyaṁ,
Piyamhi sadde na samucchito siyā;
Athoppiye dosagataṁ vinodaye,
Na cāppiyaṁ meti manaṁ padosaye.

6Gandhañca ghatvā surabhiṁ manoramaṁ,
Athopi ghatvā asuciṁ akantiyaṁ;
Akantiyasmiṁ paṭighaṁ vinodaye,
Chandānunīto na ca kantiye siyā.

7Rasañca bhotvāna asāditañca sāduṁ,
Athopi bhotvāna asādumekadā;
Sāduṁ rasaṁ nājjhosāya bhuñje,
Virodhamāsādusu nopadaṁsaye.

8Phassena phuṭṭho na sukhena majje,
Dukkhena phuṭṭhopi na sampavedhe;
Phassadvayaṁ sukhadukkhe upekkhe,
Anānuruddho aviruddha kenaci.

9Papañcasaññā itarītarā narā,
Papañcayantā upayanti saññino;
Manomayaṁ gehasitañca sabbaṁ,
Panujja nekkhammasitaṁ irīyati.

10Evaṁ mano chassu yadā subhāvito,
Phuṭṭhassa cittaṁ na vikampate kvaci;
Te rāgadose abhibhuyya bhikkhavo,
Bhavattha jātimaraṇassa pāragā"ti.

Paṭhamaṁ.