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.
“Bhikkhus, I will teach to you an exposition on thesix 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::field of the eye, visual sphere [cakkhāyatana]|, the |ear-base::field of the ear, auditory sphere [sotāyatana]|, the |nose-base::field of the nose, olfactory sphere [ghānāyatana]|, the |tongue-base::field of the tongue, gustatory sphere [jivhāyatana]|, the |body-base::field of the body, tactile sphere [kāyāyatana]|, the |mind-base::field of the mind, mental sphere [manāyatana]|—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::realm of sights, material dimension [rūpāyatana]|, the |field of sounds::realm of noise [saddāyatana]|, the |field of smells::realm of odors [gandhāyatana]|, the |field of tastes::realm of flavors [rasāyatana]|, the |field of touch::realm of physical sensations [phoṭṭhabbāyatana]|, the |field of mental objects::field of mental phenomena, realm of qualia [dhammāyatana]|—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::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]|, the |ear-consciousness::auditory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [sotaviññāṇa]|, the |nose-consciousness::olfactory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [ghānaviññāṇa]|, the |tongue-consciousness::gustatory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [jivhāviññāṇa]|, the |body-consciousness::tactile awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [kāyaviññāṇa]|, the |mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]|—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::visual impression, visual experience [cakkhusamphassa]|, the |contact with the ear::auditory impression, sonic experience [sotasamphassa]|, the |contact with the nose::olfactory impression, nasal experience [ghanasamphassa]|, the |contact with the tongue::gustatory impression, taste experience [jivhāsamphassa]|, the |physical contact::tactile impression, somatic experience [kāyasamphassa]|, the |contact with the mind::mental impression, cognitive experience [manasamphassa]|—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::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| with the eye, one |explores::examines, ranges over, probes, investigates [upavicarati]| a form conducive to |pleasure::gladness, joy, positive state of mind [somanassa]|, a form conducive to |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]|, a form conducive to |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|; having heard a sound with the ear, one explores a sound conducive to pleasure, a sound conducive to mental distress, a sound conducive to equanimity; having smelled an odor with the nose, one explores an odor conducive to pleasure, an odor conducive to mental distress, an odor conducive to equanimity; having tasted a flavor with the tongue, one explores a flavor conducive to pleasure, a flavor conducive to mental distress, a flavor conducive to equanimity;
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, one explores a tangible object conducive to pleasure, a tangible object conducive to mental distress, a tangible object conducive to equanimity; 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 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 gain the acquiring of odors cognizable by the nose 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 gain the acquiring of flavors cognizable by the tongue 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 gain the acquiring of tangible objects cognizable by the body 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 gain the acquiring of 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 acquired that has now passed, ceased, or changed—pleasure arises. 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::state of instability of, unreliability of, momentariness of [aniccatā]| forms, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these forms are |impermanent::not lasting, transient, unreliable [anicca]|, |dissatisfactory::uncomfortable, unpleasant [dukkha]|, and |subject to change::of the nature of alteration, decay [vipariṇāmadhamma]|”—pleasure arises. Such pleasure is called pleasure connected with renunciation. When having known the impermanence of sounds, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these sounds are impermanent, dissatisfactory, and subject to change”—pleasure arises. Such pleasure is called pleasure connected with renunciation. When having known the impermanence of odors, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these odors are impermanent, dissatisfactory, and subject to change”—pleasure arises. Such pleasure is called pleasure connected with renunciation. When having known the impermanence of flavors, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these flavors are impermanent, dissatisfactory, and subject to change”—pleasure arises. Such pleasure is called pleasure connected with renunciation. When having known the impermanence of tangible objects, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these tangible objects are impermanent, dissatisfactory, and subject to change”—pleasure arises. Such pleasure is called pleasure connected with renunciation. 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, dissatisfactory, 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 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. When one fails to obtain sounds cognizable by the ear 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. When one fails to obtain odors cognizable by the nose 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. When one fails to obtain flavors cognizable by the tongue 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. When one fails to obtain tangible objects cognizable by the body 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. 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, dissatisfactory, and subject to change,” one generates longing for the unsurpassed liberations: “When will I enter upon and dwell in |that base::that domain, that dimension [tadāyatana]| which the Noble Ones now enter upon and dwell in?” As one sets up this |longing::wanting, yearning [pihā]| 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, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these sounds are impermanent, dissatisfactory, 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. When, having known the impermanence of odors, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these odors are impermanent, dissatisfactory, 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. When, having known the impermanence of flavors, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these flavors are impermanent, dissatisfactory, 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. When, having known the impermanence of tangible objects, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these tangible objects are impermanent, dissatisfactory, 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. 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, dissatisfactory, 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::lacking in discernment or good sense, child-like in understanding [bāla]|, |deluded::confused, disoriented [mūḷha]| 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::does not go beyond, does not escape [nātivattati]| form. Therefore, this equanimity is called |worldly equanimity::Per MA: This is the equanimity of unknowing that arises in one who has not conquered the limitations imposed by the defilements or the future results (of action). It “does not transcend the form” because it is stuck, fastened to the object like flies to a ball of sugar. [gehasita + upekkha]|. When, upon hearing a sound with the ear, 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 sound. Therefore, this equanimity is called worldly equanimity. When, upon smelling an odor with the nose, 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 odor. Therefore, this equanimity is called worldly equanimity. When, upon tasting a flavor with the tongue, 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 flavor. Therefore, this equanimity is called worldly equanimity. When, upon touching a tangible object with the body, 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 tangible object. Therefore, this equanimity is called worldly equanimity. 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 are in |actuality::reality, suchness [yathābhūta]|. Such equanimity transcends form. Therefore, this equanimity is called equanimity connected with renunciation. When, having known the impermanence of sounds, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these sounds are impermanent, suffering, and subject to change,” equanimity arises in one who sees things as they are in actuality. Such equanimity transcends sound. Therefore, this equanimity is called equanimity connected with renunciation. When, having known the impermanence of odors, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these odors are impermanent, suffering, and subject to change,” equanimity arises in one who sees things as they are in actuality. Such equanimity transcends odor. Therefore, this equanimity is called equanimity connected with renunciation. When, having known the impermanence of flavors, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these flavors are impermanent, suffering, and subject to change,” equanimity arises in one who sees things as they are in actuality. Such equanimity transcends flavor. Therefore, this equanimity is called equanimity connected with renunciation. When, having known the impermanence of tangible objects, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these tangible objects are impermanent, suffering, and subject to change,” equanimity arises in one who sees things as they are in actuality. Such equanimity transcends tangible object. Therefore, this equanimity is called equanimity connected with renunciation. 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 are in actuality. 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, bhikkhus, relying on and resorting to the six kinds of pleasure connected with renunciation, you should |abandon::let go of, give up [pajahati]| and |surpass::go beyond, overcome, surmount [samatikkamati]| 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, bhikkhus, 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, bhikkhus, 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, bhikkhus, 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, bhikkhus, 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, bhikkhus, equanimity that is |diverse::varied, manifold [nānatta]|, |embedded in diversity::planted in variety [nānattasita]|; and there is equanimity that is |unified::single [ekatta]|, 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, bhikkhus, is the equanimity that is diverse, embedded in diversity? There is, bhikkhus, equanimity regarding forms, equanimity regarding sounds, equanimity regarding odors, equanimity regarding flavors, equanimity regarding tangible objects—this, bhikkhus, 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, bhikkhus, is the equanimity that is unified, supported by unity? There is, bhikkhus, equanimity supported by the |base of boundless space::cosmological counterpart of the field of boundless expanse, sometimes translated as dimension of infinite space [ākāsānañcāyatana]|, supported by the |base of boundless consciousness::cosmological counterpart of the field of limitless awareness, sometimes translated as dimension of infinite consciousness [viññāṇañcāyatana]|, supported by the |base of nothingness::cosmological counterpart of the field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]|, supported by the |base of neither perception nor non-perception::cosmological counterpart of the field of awareness of subtle mental activity that do not arise to the level of forming a perception [nevasaññānāsaññāyatana]|—this, bhikkhus, 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, bhikkhus, 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, bhikkhus, relying on and resorting to |non-identification::no craving [atammayatā]|, 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, bhikkhus, compassionate and seeking their welfare, the teacher teaches the Dhamma to his disciples out of compassion: ‘This is for your |benefit::good, welfare [hitāya]|, this is for your |contentment::ease, happiness, pleasant abiding [sukha]|.’ But his disciples do not want to hear or give ear or apply their minds to understand; and they |stray from::deviate from, veer away from [vokkamma]| the teacher’s instructions. Therein, bhikkhus, the Tathāgata is not displeased nor feels any |displeasure::annoyance, irritation [anattamanatā]|; he dwells unmoved, mindful, and |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|. This, bhikkhus, 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, bhikkhus, 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, bhikkhus, the Tathāgata is not displeased nor feels any displeasure; nor is he |pleased::delighted, elated [attamana]| or feels any |pleasure::delight, fulfillment, satisfaction [attamanatā]|. Free from both displeasure and pleasure, he dwells in equanimity, mindful, and fully aware. This, bhikkhus, 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, bhikkhus, 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, bhikkhus, the Tathāgata is pleased and feels pleasure; yet he dwells unmoved, mindful, and fully aware. This, bhikkhus, 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? Bhikkhus, 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::not cognizing form personally, in oneself [arūpasaññī + ajjhatta]|, he sees forms externally—this is the second direction. He is |focused [only] on::dedicated to, intent on, resolved on [adhimutta]| the |beauty::goodness, excellence [subha]|—this is the third direction. With the complete surpassing of |perceptions of form::recognition of matter, concept of materiality [rūpasaññā]|, with the |disappearance::subsiding, vanishing [atthaṅgama]| of |perception of sensory impact::recognition of sense impression, aversion; lit. striking against perception [paṭighasaññā]|, and non-attention to |perception of diversity::recognition of diversity, perception of multiplicity [nānattasaññā]|, 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::ending of recognition and felt experience, cessation of conception and what is felt [saññāvedayitanirodha]|—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 rejoiced in the Blessed One’s words.
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.”
“Venerable sir,” the bhikkhus replied. The Blessed One said this:
“Bhikkhus, I will teach to you an exposition on thesix sense bases. Listen to this and pay close attention, I will speak.”
“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
“‘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.
‘The six internal sense bases should be understood’—this was said. With reference to what was this said? ‘The |eye-base::field of the eye, visual sphere [cakkhāyatana]|, the |ear-base::field of the ear, auditory sphere [sotāyatana]|, the |nose-base::field of the nose, olfactory sphere [ghānāyatana]|, the |tongue-base::field of the tongue, gustatory sphere [jivhāyatana]|, the |body-base::field of the body, tactile sphere [kāyāyatana]|, the |mind-base::field of the mind, mental sphere [manāyatana]|—the six internal sense bases should be understood’—thus, that was said with reference to this.
‘The six external sense bases should be understood’—this was said. With reference to what was this said? ‘The |field of forms::realm of sights, material dimension [rūpāyatana]|, the |field of sounds::realm of noise [saddāyatana]|, the |field of smells::realm of odors [gandhāyatana]|, the |field of tastes::realm of flavors [rasāyatana]|, the |field of touch::realm of physical sensations [phoṭṭhabbāyatana]|, the |field of mental objects::field of mental phenomena, realm of qualia [dhammāyatana]|—the six external sense bases should be understood’—thus, that was said with reference to this.
‘The six classes of consciousness should be understood’—this was said. With reference to what was this said? ‘The |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]|, the |ear-consciousness::auditory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [sotaviññāṇa]|, the |nose-consciousness::olfactory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [ghānaviññāṇa]|, the |tongue-consciousness::gustatory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [jivhāviññāṇa]|, the |body-consciousness::tactile awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [kāyaviññāṇa]|, the |mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]|—the six classes of consciousness should be understood’—thus, that was said with reference to this.
‘The six classes of contact should be understood’—this was said. With reference to what was this said? ‘The |contact with the eye::visual impression, visual experience [cakkhusamphassa]|, the |contact with the ear::auditory impression, sonic experience [sotasamphassa]|, the |contact with the nose::olfactory impression, nasal experience [ghanasamphassa]|, the |contact with the tongue::gustatory impression, taste experience [jivhāsamphassa]|, the |physical contact::tactile impression, somatic experience [kāyasamphassa]|, the |contact with the mind::mental impression, cognitive experience [manasamphassa]|—the six classes of contact should be understood’—thus, that was said with reference to this.
Eighteen Mental Explorations
‘The eighteen mental explorations should be understood’—this was said. With reference to what was this said? ‘Having seen a |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| with the eye, one |explores::examines, ranges over, probes, investigates [upavicarati]| a form conducive to |pleasure::gladness, joy, positive state of mind [somanassa]|, a form conducive to |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]|, a form conducive to |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|; having heard a sound with the ear, one explores a sound conducive to pleasure, a sound conducive to mental distress, a sound conducive to equanimity; having smelled an odor with the nose, one explores an odor conducive to pleasure, an odor conducive to mental distress, an odor conducive to equanimity; having tasted a flavor with the tongue, one explores a flavor conducive to pleasure, a flavor conducive to mental distress, a flavor conducive to equanimity;
having touched a tangible object with the body, one explores a tangible object conducive to pleasure, a tangible object conducive to mental distress, a tangible object conducive to equanimity; 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
‘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.
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 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 gain the acquiring of odors cognizable by the nose 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 gain the acquiring of flavors cognizable by the tongue 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 gain the acquiring of tangible objects cognizable by the body 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 gain the acquiring of 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 acquired that has now passed, ceased, or changed—pleasure arises. Such pleasure is called worldly pleasure. These are the six kinds of worldly pleasure.
And what are the six kinds of pleasure connected with renunciation? When, having known the |impermanence of::state of instability of, unreliability of, momentariness of [aniccatā]| forms, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these forms are |impermanent::not lasting, transient, unreliable [anicca]|, |dissatisfactory::uncomfortable, unpleasant [dukkha]|, and |subject to change::of the nature of alteration, decay [vipariṇāmadhamma]|”—pleasure arises. Such pleasure is called pleasure connected with renunciation. When having known the impermanence of sounds, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these sounds are impermanent, dissatisfactory, and subject to change”—pleasure arises. Such pleasure is called pleasure connected with renunciation. When having known the impermanence of odors, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these odors are impermanent, dissatisfactory, and subject to change”—pleasure arises. Such pleasure is called pleasure connected with renunciation. When having known the impermanence of flavors, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these flavors are impermanent, dissatisfactory, and subject to change”—pleasure arises. Such pleasure is called pleasure connected with renunciation. When having known the impermanence of tangible objects, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these tangible objects are impermanent, dissatisfactory, and subject to change”—pleasure arises. Such pleasure is called pleasure connected with renunciation. 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, dissatisfactory, and subject to change”—pleasure arises. Such pleasure is called pleasure connected with renunciation. These are the six kinds of pleasure connected with renunciation.
And what are the six kinds of worldly distress? When one fails to obtain forms cognizable by the eye 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. When one fails to obtain sounds cognizable by the ear 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. When one fails to obtain odors cognizable by the nose 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. When one fails to obtain flavors cognizable by the tongue 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. When one fails to obtain tangible objects cognizable by the body 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. 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.
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, dissatisfactory, and subject to change,” one generates longing for the unsurpassed liberations: “When will I enter upon and dwell in |that base::that domain, that dimension [tadāyatana]| which the Noble Ones now enter upon and dwell in?” As one sets up this |longing::wanting, yearning [pihā]| 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, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these sounds are impermanent, dissatisfactory, 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. When, having known the impermanence of odors, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these odors are impermanent, dissatisfactory, 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. When, having known the impermanence of flavors, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these flavors are impermanent, dissatisfactory, 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. When, having known the impermanence of tangible objects, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these tangible objects are impermanent, dissatisfactory, 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. 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, dissatisfactory, 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.
And what are the six kinds of worldly equanimity? When, upon seeing a form with the eye, equanimity arises in an |immature::lacking in discernment or good sense, child-like in understanding [bāla]|, |deluded::confused, disoriented [mūḷha]| 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::does not go beyond, does not escape [nātivattati]| form. Therefore, this equanimity is called |worldly equanimity::Per MA: This is the equanimity of unknowing that arises in one who has not conquered the limitations imposed by the defilements or the future results (of action). It “does not transcend the form” because it is stuck, fastened to the object like flies to a ball of sugar. [gehasita + upekkha]|. When, upon hearing a sound with the ear, 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 sound. Therefore, this equanimity is called worldly equanimity. When, upon smelling an odor with the nose, 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 odor. Therefore, this equanimity is called worldly equanimity. When, upon tasting a flavor with the tongue, 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 flavor. Therefore, this equanimity is called worldly equanimity. When, upon touching a tangible object with the body, 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 tangible object. Therefore, this equanimity is called worldly equanimity. 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.
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 are in |actuality::reality, suchness [yathābhūta]|. Such equanimity transcends form. Therefore, this equanimity is called equanimity connected with renunciation. When, having known the impermanence of sounds, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these sounds are impermanent, suffering, and subject to change,” equanimity arises in one who sees things as they are in actuality. Such equanimity transcends sound. Therefore, this equanimity is called equanimity connected with renunciation. When, having known the impermanence of odors, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these odors are impermanent, suffering, and subject to change,” equanimity arises in one who sees things as they are in actuality. Such equanimity transcends odor. Therefore, this equanimity is called equanimity connected with renunciation. When, having known the impermanence of flavors, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these flavors are impermanent, suffering, and subject to change,” equanimity arises in one who sees things as they are in actuality. Such equanimity transcends flavor. Therefore, this equanimity is called equanimity connected with renunciation. When, having known the impermanence of tangible objects, one sees with right wisdom their change, fading away, and cessation, reflecting: “Both formerly and now, all these tangible objects are impermanent, suffering, and subject to change,” equanimity arises in one who sees things as they are in actuality. Such equanimity transcends tangible object. Therefore, this equanimity is called equanimity connected with renunciation. 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 are in actuality. 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
‘Therein, relying on this, abandon that’—this was said. With reference to what was this said?
Therein, bhikkhus, relying on and resorting to the six kinds of pleasure connected with renunciation, you should |abandon::let go of, give up [pajahati]| and |surpass::go beyond, overcome, surmount [samatikkamati]| the six kinds of worldly pleasure. Thus are they abandoned; thus are they surpassed.
Therein, bhikkhus, 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.
Therein, bhikkhus, 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.
Therein, bhikkhus, 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.
Therein, bhikkhus, 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.
There is, bhikkhus, equanimity that is |diverse::varied, manifold [nānatta]|, |embedded in diversity::planted in variety [nānattasita]|; and there is equanimity that is |unified::single [ekatta]|, supported by unity.
What, bhikkhus, is the equanimity that is diverse, embedded in diversity? There is, bhikkhus, equanimity regarding forms, equanimity regarding sounds, equanimity regarding odors, equanimity regarding flavors, equanimity regarding tangible objects—this, bhikkhus, is the equanimity that is diverse, embedded in diversity.
And what, bhikkhus, is the equanimity that is unified, supported by unity? There is, bhikkhus, equanimity supported by the |base of boundless space::cosmological counterpart of the field of boundless expanse, sometimes translated as dimension of infinite space [ākāsānañcāyatana]|, supported by the |base of boundless consciousness::cosmological counterpart of the field of limitless awareness, sometimes translated as dimension of infinite consciousness [viññāṇañcāyatana]|, supported by the |base of nothingness::cosmological counterpart of the field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]|, supported by the |base of neither perception nor non-perception::cosmological counterpart of the field of awareness of subtle mental activity that do not arise to the level of forming a perception [nevasaññānāsaññāyatana]|—this, bhikkhus, is the equanimity that is unified, supported by unity.
Therein, bhikkhus, 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.
Therein, bhikkhus, relying on and resorting to |non-identification::no craving [atammayatā]|, 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
‘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?
Here, bhikkhus, compassionate and seeking their welfare, the teacher teaches the Dhamma to his disciples out of compassion: ‘This is for your |benefit::good, welfare [hitāya]|, this is for your |contentment::ease, happiness, pleasant abiding [sukha]|.’ But his disciples do not want to hear or give ear or apply their minds to understand; and they |stray from::deviate from, veer away from [vokkamma]| the teacher’s instructions. Therein, bhikkhus, the Tathāgata is not displeased nor feels any |displeasure::annoyance, irritation [anattamanatā]|; he dwells unmoved, mindful, and |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|. This, bhikkhus, is the first establishment of mindfulness that a Noble One cultivates; cultivating which, the Noble One is a teacher qualified to instruct a group.
Furthermore, bhikkhus, 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, bhikkhus, the Tathāgata is not displeased nor feels any displeasure; nor is he |pleased::delighted, elated [attamana]| or feels any |pleasure::delight, fulfillment, satisfaction [attamanatā]|. Free from both displeasure and pleasure, he dwells in equanimity, mindful, and fully aware. This, bhikkhus, is the second establishment of mindfulness that a Noble One cultivates; cultivating which, the Noble One is a teacher qualified to instruct a group.
Furthermore, bhikkhus, 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, bhikkhus, the Tathāgata is pleased and feels pleasure; yet he dwells unmoved, mindful, and fully aware. This, bhikkhus, 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.
‘He is called the unsurpassed trainer and guide of persons to be tamed’—this was said. With reference to what was this said? Bhikkhus, 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.
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.
Possessing form, he sees forms—this is the first direction. |Percipient of the formless internally::not cognizing form personally, in oneself [arūpasaññī + ajjhatta]|, he sees forms externally—this is the second direction. He is |focused [only] on::dedicated to, intent on, resolved on [adhimutta]| the |beauty::goodness, excellence [subha]|—this is the third direction. With the complete surpassing of |perceptions of form::recognition of matter, concept of materiality [rūpasaññā]|, with the |disappearance::subsiding, vanishing [atthaṅgama]| of |perception of sensory impact::recognition of sense impression, aversion; lit. striking against perception [paṭighasaññā]|, and non-attention to |perception of diversity::recognition of diversity, perception of multiplicity [nānattasaññā]|, 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::ending of recognition and felt experience, cessation of conception and what is felt [saññāvedayitanirodha]|—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.
‘He is called the unsurpassed trainer and guide of persons to be tamed’—thus, that was said with reference to this.”
The Blessed One said this. The bhikkhus were delighted and rejoiced in the Blessed One’s words.
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“saḷāyatanavibhaṅgaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“‘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.
‘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.
‘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.
‘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.
‘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.
‘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 …
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.
‘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.
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.
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.
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.
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.
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.
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.
‘Tatra idaṁ nissāya idaṁ pajahathā’ti—iti kho panetaṁ vuttaṁ; Kiñcetaṁ paṭicca vuttaṁ?
Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha gehasitāni somanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.
Tatra, bhikkhave, yāni cha nekkhammasitāni domanassāni tāni nissāya tāni āgamma yāni cha gehasitāni domanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.
Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma, yā cha gehasitā upekkhā tā pajahatha tā samatikkamatha. Evametāsaṁ pahānaṁ hoti, evametāsaṁ samatikkamo hoti.
Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha nekkhammasitāni domanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.
Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yāni cha nekkhammasitāni somanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.
Atthi, bhikkhave, upekkhā nānattā nānattasitā, atthi upekkhā ekattā ekattasitā.
Katamā ca, bhikkhave, upekkhā nānattā nānattasitā? Atthi, bhikkhave, upekkhā rūpesu, atthi saddesu, atthi gandhesu, atthi rasesu, atthi phoṭṭhabbesu—ayaṁ, bhikkhave, upekkhā nānattā nānattasitā.
Katamā ca, bhikkhave, upekkhā ekattā ekattasitā? Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā, atthi viññāṇañcāyatananissitā, atthi ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā—ayaṁ, bhikkhave, upekkhā ekattā ekattasitā.
Tatra, bhikkhave, yāyaṁ upekkhā ekattā ekattasitā taṁ nissāya taṁ āgamma yāyaṁ upekkhā nānattā nānattasitā taṁ pajahatha, taṁ samatikkamatha. Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.
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.
‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—iti kho panetaṁ vuttaṁ; kiñcetaṁ paṭicca vuttaṁ?
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.
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.
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.
‘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.
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.
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.
So vuccati: ‘yoggācariyānaṁ anuttaro purisadammasārathī’ti—iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.