Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” the bhikkhus replied. The Blessed One said this:
“saḷāyatanavibhaṅgaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“I will teach to you an exposition on the six sense bases. Listen to this and pay close attention; I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
“‘Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, aṭṭhārasa manopavicārā veditabbā, chattiṁsa sattapadā veditabbā, tatra idaṁ nissāya idaṁ pajahatha, tayo satipaṭṭhānā yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati, so vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti—ayamuddeso saḷāyatanavibhaṅgassa.
“‘The six internal sense bases should be understood, the six external sense bases should be understood, the six classes of consciousness should be understood, the six classes of contact should be understood, the eighteen mental explorations should be understood, the thirty-six modes of being should be understood. Therein, relying on this, abandon that. There are three establishments of mindfulness that a Noble One cultivates; cultivating which, the Noble One is a teacher qualified to instruct a group. He is called the unsurpassed trainer and guide of persons to be tamed.’ This is the summary of exposition on thesix sense bases.
‘Cha ajjhattikāni āyatanāni veditabbānī’ti—iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? ‘Cakkhāyatanaṁ sotāyatanaṁ ghānāyatanaṁ jivhāyatanaṁ kāyāyatanaṁ manāyatanaṁ—cha ajjhattikāni āyatanāni veditabbānī’ti—iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘The six internal sense bases should be understood’—this was said. With reference to what was this said? ‘The eye-base, the ear-base, the nose-base, the tongue-base, the body-base, the mind-base—the six internal sense bases should be understood’—thus, that was said with reference to this.
‘Cha bāhirāni āyatanāni veditabbānī’ti—iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? ‘Rūpāyatanaṁ saddāyatanaṁ gandhāyatanaṁ rasāyatanaṁ phoṭṭhabbāyatanaṁ dhammāyatanaṁ—cha bāhirāni āyatanāni veditabbānī’ti—iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘The six external sense bases should be understood’—this was said. With reference to what was this said? ‘The field of forms, the field of sounds, the field of smells, the field of tastes, the field of touch, the field of mental objects—the six external sense bases should be understood’—thus, that was said with reference to this.
‘Cha viññāṇakāyā veditabbā’ti—iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? ‘Cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ—cha viññāṇakāyā veditabbā’ti—iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘The six classes of consciousness should be understood’—this was said. With reference to what was this said? ‘The eye-consciousness, the ear-consciousness, the nose-consciousness, the tongue-consciousness, the body-consciousness, the mind-consciousness—the six classes of consciousness should be understood’—thus, that was said with reference to this.
‘Cha phassakāyā veditabbā’ti—iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? ‘Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso—cha phassakāyā veditabbā’ti—iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘The six classes of contact should be understood’—this was said. With reference to what was this said? ‘The contact with the eye, the contact with the ear, the contact with the nose, the contact with the tongue, the physical contact, the contact with the mind—the six classes of contact should be understood’—thus, that was said with reference to this.
Eighteen Mental Explorations
‘Aṭṭhārasa manopavicārā veditabbā’ti—iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? ‘Cakkhunā rūpaṁ disvā somanassaṭṭhānīyaṁ rūpaṁ upavicarati, domanassaṭṭhānīyaṁ rūpaṁ upavicarati, upekkhāṭṭhānīyaṁ rūpaṁ upavicarati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā …
‘The eighteen mental explorations should be understood’—this was said. With reference to what was this said? ‘Having seen a form with the eye, one explores a form conducive to pleasure, a form conducive to displeasure, a form conducive to equanimity; having heard a sound with the ear, ․․․ having smelled an odor with the nose, ․․․ having tasted a flavor with the tongue, ․․․
kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya somanassaṭṭhānīyaṁ dhammaṁ upavicarati, domanassaṭṭhānīyaṁ dhammaṁ upavicarati, upekkhāṭṭhānīyaṁ dhammaṁ upavicarati. Iti cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā, aṭṭhārasa manopavicārā veditabbā’ti—iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
having touched a tangible object with the body, ․․․ having touched a mental object with the mind, one explores a mental object conducive to pleasure, a mental object conducive to mental distress, a mental object conducive to equanimity. Thus, there are six explorations connected with pleasure, six explorations connected with mental distress, and six explorations connected with equanimity—the eighteen mental explorations should be understood’—thus, that was said with reference to this.
Thirty-six Modes of Being
‘Chattiṁsa sattapadā veditabbā’ti—iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā.
‘The thirty-six modes of being should be understood’—this was said. With reference to what was this said? There are six kinds of worldly pleasure, six kinds of pleasure connected with renunciation, six kinds of worldly [mental] distress, six kinds of distress connected with renunciation, six kinds of worldly equanimity, and six kinds of equanimity connected with renunciation.
Tattha katamāni cha gehasitāni somanassāni? 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 gehasitaṁ somanassaṁ. Sotaviññeyyānaṁ saddānaṁ … ghānaviññeyyānaṁ gandhānaṁ … jivhāviññeyyānaṁ rasānaṁ … kāyaviññeyyānaṁ phoṭṭhabbānaṁ … manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ …pe… somanassaṁ. Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ. Imāni cha gehasitāni somanassāni.
Here, what are the six kinds of worldly pleasure? When one regards as personal acquisition the acquiring of forms cognizable by the eye that are wished for, desirable, agreeable, delightful, and related to worldly pursuits; or when one recalls what was formerly acquired that has now passed, ceased, or changed—pleasure arises. Such pleasure is called worldly pleasure. When one regards as personal acquisition the acquiring of sounds cognizable by the ear ․․․ the acquiring of odors cognizable by the nose ․․․ the acquiring of flavors cognizable by the tongue ․․․ the acquiring of tangible objects cognizable by the body ․․․ the acquiring of mental objects cognizable by the mind ․․․ Such pleasure is called worldly pleasure. These are the six kinds of worldly pleasure.
Tattha katamāni cha nekkhammasitāni somanassāni? 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. Saddānaṁ tveva … gandhānaṁ tveva … rasānaṁ tveva … phoṭṭhabbānaṁ tveva … 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. Imāni cha nekkhammasitāni somanassāni.
And what are the six kinds of pleasure connected with renunciation? When, having known the impermanence of forms, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these forms are impermanent, unsatisfactory, and subject to change”—pleasure arises. Such pleasure is called pleasure connected with renunciation. When having known the impermanence of sounds, ․․․ When having known the impermanence of odors, ․․․ When having known the impermanence of flavors, ․․․ When having known the impermanence of tangible objects, ․․․ When having known the impermanence of mental objects, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these mental objects are impermanent, unsatisfactory, and subject to change”—pleasure arises. Such pleasure is called pleasure connected with renunciation. These are the six kinds of pleasure connected with renunciation.
Tattha katamāni cha gehasitāni domanassāni? Cakkhuviññeyyānaṁ rūpānaṁ … pe… sotaviññeyyānaṁ saddānaṁ … ghānaviññeyyānaṁ gandhānaṁ … jivhāviññeyyānaṁ rasānaṁ … kāyaviññeyyānaṁ phoṭṭhabbānaṁ … 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. Imāni cha gehasitāni domanassāni.
And what are the six kinds of worldly distress? When one fails to obtain forms cognizable by the eye ․․․ When one fails to obtain sounds cognizable by the ear ․․․ When one fails to obtain odors cognizable by the nose ․․․ When one fails to obtain flavors cognizable by the tongue ․․․ When one fails to obtain tangible objects cognizable by the body ․․․ When one fails to obtain mental objects cognizable by the mind that are wished for, desirable, agreeable, delightful, and related to worldly pursuits; or when one recalls what was formerly not obtained, which has now passed, ceased, or changed—distress arises. Such distress is called worldly distress. These are the six kinds of worldly distress.
Tattha katamāni cha nekkhammasitāni domanassāni? 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. Saddānaṁ tveva …pe… gandhānaṁ tveva … rasānaṁ tveva … phoṭṭhabbānaṁ tveva … dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā 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. Imāni cha nekkhammasitāni domanassāni.
And what are the six kinds of distress connected with renunciation? When, having known the impermanence of forms, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these forms are impermanent, unsatisfactory, and subject to change,” one generates longing for the unsurpassed liberations: “When will I enter upon and dwell in that base which the Noble Ones now enter upon and dwell in?” As one sets up this longing for the unsurpassed liberations, distress arises due to that longing. Such distress is called distress connected with renunciation. When, having known the impermanence of sounds, ․․․ When, having known the impermanence of odors, ․․․ When, having known the impermanence of flavors, ․․․ When, having known the impermanence of tangible objects, ․․․ When, having known the impermanence of mental objects, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these mental objects are impermanent, unsatisfactory, and subject to change,” one generates longing for the unsurpassed liberations: “When will I enter upon and dwell in that base which the Noble Ones now enter upon and dwell in?” As one establishes this longing for the unsurpassed liberations, distress arises due to that longing. Such distress is called distress connected with renunciation. These are the six kinds of distress connected with renunciation.
Tattha katamā cha gehasitā upekkhā? 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. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … 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. Imā cha gehasitā upekkhā.
And what are the six kinds of worldly equanimity? When, upon seeing a form with the eye, equanimity arises in an immature, deluded ordinary person, who has not gone beyond the limitations [of defilements], who has not exhausted the results of past actions and who does not see the disadvantages—in an uninstructed ordinary person—such equanimity does not transcend form. Therefore, this equanimity is called worldly equanimity. When, upon hearing a sound with the ear, ․․․ When, upon smelling an odor with the nose, ․․․ When, upon tasting a flavor with the tongue, ․․․ When, upon touching a tangible object with the body, ․․․ When, upon cognizing a mental object with the mind, equanimity arises in an immature, deluded ordinary person, who has not gone beyond the limitations, who has not exhausted the results of past actions and who does not see the disadvantages—in an uninstructed ordinary person—such equanimity does not transcend mental object. Therefore, this equanimity is called worldly equanimity. These are the six kinds of worldly equanimity.
Tattha katamā cha nekkhammasitā upekkhā? 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. Saddānaṁ tveva … gandhānaṁ tveva … rasānaṁ tveva … phoṭṭhabbānaṁ tveva … 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. Imā cha nekkhammasitā upekkhā. ‘Chattiṁsa sattapadā veditabbā’ti—iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
And what are the six kinds of equanimity connected with renunciation? When, having known the impermanence of forms, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these forms are impermanent, suffering, and subject to change,” equanimity arises in one who sees things as they truly are. Such equanimity transcends form. Therefore, this equanimity is called equanimity connected with renunciation. When, having known the impermanence of sounds, ․․․ When, having known the impermanence of odors, ․․․ When, having known the impermanence of flavors, ․․․ When, having known the impermanence of tangible objects, ․․․ When, having known the impermanence of mental objects, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these mental objects are impermanent, suffering, and subject to change,” equanimity arises in one who sees things as they truly are. Such equanimity transcends mental object. Therefore, this equanimity is called equanimity connected with renunciation. These are the six kinds of equanimity connected with renunciation. ‘The thirty-six modes of being should be understood’—thus, that was said with reference to this.
Relying on This, Abandon That
‘Tatra idaṁ nissāya idaṁ pajahathā’ti—iti kho panetaṁ vuttaṁ; Kiñcetaṁ paṭicca vuttaṁ?
‘Therein, relying on this, abandon that’—this was said. With reference to what was this said?
Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha gehasitāni somanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.
Therein, relying on and resorting to the six kinds of pleasure connected with renunciation, you should abandon and surpass the six kinds of worldly pleasure. Thus are they abandoned; thus are they surpassed.
Tatra, bhikkhave, yāni cha nekkhammasitāni domanassāni tāni nissāya tāni āgamma yāni cha gehasitāni domanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.
Therein, relying on and resorting to the six kinds of distress connected with renunciation, you should abandon and surpass the six kinds of worldly distress. Thus are they abandoned; thus are they surpassed.
Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma, yā cha gehasitā upekkhā tā pajahatha tā samatikkamatha. Evametāsaṁ pahānaṁ hoti, evametāsaṁ samatikkamo hoti.
Therein, relying on and resorting to the six kinds of equanimity connected with renunciation, you should abandon and surpass the six kinds of worldly equanimity. Thus are they abandoned; thus are they surpassed.
Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha nekkhammasitāni domanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.
Therein, relying on and resorting to the six kinds of pleasure connected with renunciation, you should abandon and surpass the six kinds of distress connected with renunciation. Thus are they abandoned; thus are they surpassed.
Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yāni cha nekkhammasitāni somanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.
Therein, relying on and resorting to the six kinds of equanimity connected with renunciation, you should abandon and surpass the six kinds of pleasure connected with renunciation. Thus are they abandoned; thus are they surpassed.
Atthi, bhikkhave, upekkhā nānattā nānattasitā, atthi upekkhā ekattā ekattasitā.
There is equanimity that is diverse, embedded in diversity; and there is equanimity that is unified, supported by unity.
Katamā ca, bhikkhave, upekkhā nānattā nānattasitā? Atthi, bhikkhave, upekkhā rūpesu, atthi saddesu, atthi gandhesu, atthi rasesu, atthi phoṭṭhabbesu—ayaṁ, bhikkhave, upekkhā nānattā nānattasitā.
What is the equanimity that is diverse, embedded in diversity? There is equanimity regarding forms, equanimity regarding sounds, equanimity regarding odors, equanimity regarding flavors, equanimity regarding tangible objects—this is the equanimity that is diverse, embedded in diversity.
Katamā ca, bhikkhave, upekkhā ekattā ekattasitā? Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā, atthi viññāṇañcāyatananissitā, atthi ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā—ayaṁ, bhikkhave, upekkhā ekattā ekattasitā.
And what is the equanimity that is unified, supported by unity? There is equanimity supported by the base of boundless space, supported by the base of boundless consciousness, supported by the base of nothingness, supported by the base of neither perception nor non-perception—this is the equanimity that is unified, supported by unity.
Tatra, bhikkhave, yāyaṁ upekkhā ekattā ekattasitā taṁ nissāya taṁ āgamma yāyaṁ upekkhā nānattā nānattasitā taṁ pajahatha, taṁ samatikkamatha. Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.
Therein, relying on and resorting to the equanimity that is unified, supported by unity, you should abandon and surpass the equanimity that is diverse, embedded in diversity. Thus is it abandoned; thus is it surpassed.
Atammayataṁ, bhikkhave, nissāya atammayataṁ āgamma yāyaṁ upekkhā ekattā ekattasitā taṁ pajahatha, taṁ samatikkamatha. Evametissā pahānaṁ hoti, evametissā samatikkamo hoti. ‘Tatra idaṁ nissāya idaṁ pajahathā’ti—iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
Therein, relying on and resorting to non-identification, you should abandon and surpass the equanimity that is unified, supported by unity. Thus is it abandoned; thus is it surpassed.
A Noble One Qualified to Instruct a Group
‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—iti kho panetaṁ vuttaṁ; kiñcetaṁ paṭicca vuttaṁ?
‘There are three establishments of mindfulness that a Noble One cultivates; cultivating which, the Noble One is a teacher qualified to instruct a group’—this was said. With reference to what was this said?
Idha, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti, anavassuto ca viharati sato sampajāno. Idaṁ, bhikkhave, paṭhamaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.
Here, compassionate and seeking their welfare, the teacher teaches the Dhamma to his disciples out of compassion: ‘This is for your benefit, this is for your contentment.’ But his disciples do not want to hear or give ear or apply their minds to understand; and they stray from the teacher’s instructions. Therein, bhikkhus, the Tathāgata is not displeased nor feels any displeasure; he dwells unmoved, mindful, and clearly aware. This is the first establishment of mindfulness that a Noble One cultivates; cultivating which, the Noble One is a teacher qualified to instruct a group.
Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa ekacce sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti; ekacce sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti; na ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti. Anattamanatā ca attamanatā ca—tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno. Idaṁ vuccati, bhikkhave, dutiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.
Furthermore, compassionate and seeking their welfare, the teacher teaches the Dhamma to his disciples out of compassion: ‘This is for your benefit, this is for your contentment.’ Some of his disciples do not want to hear or give ear or apply their minds to understand, and they stray from the teacher’s instructions; but some of his disciples do want to hear, give ear, and apply their minds to understand, and they do not stray from the teacher’s instructions. Therein, the Tathāgata is not displeased nor feels any displeasure; nor is he pleased or feels any pleasure. Free from both displeasure and pleasure, he dwells in equanimity, mindful, and clearly aware. This is the second establishment of mindfulness that a Noble One cultivates; cultivating which, the Noble One is a teacher qualified to instruct a group.
Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa sāvakā sussūsanti, sotaṁ odahanti, aññācittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṁvedeti, anavassuto ca viharati sato sampajāno. Idaṁ vuccati, bhikkhave, tatiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati. ‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
Furthermore, compassionate and seeking their welfare, the teacher teaches the Dhamma to his disciples out of compassion: ‘This is for your benefit, this is for your contentment.’ His disciples want to hear, give ear, and apply their minds to understand, and they do not stray from the teacher’s instructions. Therein, the Tathāgata is pleased and feels pleasure; yet he dwells unmoved, mindful, and clearly aware. This is the third establishment of mindfulness that a Noble One cultivates; cultivating which, the Noble One is a teacher qualified to instruct a group. ‘There are three establishments of mindfulness that a Noble One cultivates; cultivating which, the Noble One is a teacher qualified to instruct a group’—thus, that was said with reference to this.
‘So vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti—iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Hatthidamakena, bhikkhave, hatthidammo sārito ekaṁyeva disaṁ dhāvati—puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.
‘He is called the unsurpassed trainer and guide of persons to be tamed’—this was said. With reference to what was this said? Guided by an elephant trainer, the elephant to be tamed runs in only one direction—whether to the east, the west, the north, or the south.
Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṁ dhāvati—puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā. Godamakena, bhikkhave, godammo sārito ekaññeva disaṁ dhāvati—puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā. Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati.
Guided by a horse trainer, the horse to be tamed runs in only one direction—whether to the east, the west, the north, or the south. Guided by a cow trainer, the cow to be tamed runs in only one direction—whether to the east, the west, the north, or the south. Guided by the Tathāgata, the Arahant, the perfectly Awakened One, the person to be tamed wanders about in eight directions.
Rūpī rūpāni passati—ayaṁ ekā disā; ajjhattaṁ arūpasaññī bahiddhā rūpāni passati—ayaṁ dutiyā disā; subhantveva adhimutto hoti—ayaṁ tatiyā disā; sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati—ayaṁ catutthī disā; sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati—ayaṁ pañcamī disā; sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati—ayaṁ chaṭṭhī disā; sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati—ayaṁ sattamī disā; sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati—ayaṁ aṭṭhamī disā. Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā vidhāvati.
Possessing form, he sees forms—this is the first direction. Percipient of the formless internally, he sees forms externally—this is the second direction. He is focused [only] on the beauty—this is the third direction. With the complete surpassing of perceptions of form, with the disappearance of perception of sensory impact, and non-attention to perception of diversity, he enters upon and abides in the base of boundless space—this is the fourth direction. With the complete surpassing of the base of boundless space, aware that ‘consciousness is boundless,’ he enters upon and abides in the base of boundless consciousness—this is the fifth direction. With the complete surpassing of the base of boundless consciousness, aware that ‘there is nothing,’ he enters upon and abides in the base of nothingness—this is the sixth direction. With the complete surpassing of the base of nothingness, he enters upon and abides in the base of neither perception nor non-perception—this is the seventh direction. With the complete surpassing of the base of neither perception nor non-perception, he enters upon and abides in the cessation of perception and what is felt—this is the eighth direction. Guided by the Tathāgata, the Arahant, the perfectly Awakened One, the person to be tamed wanders about in eight directions.
So vuccati: ‘yoggācariyānaṁ anuttaro purisadammasārathī’ti—iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.
‘He is called the unsurpassed trainer and guide of persons to be tamed’—thus, that was said with reference to this.”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.