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Majjhima Nikāya 137 Middle Discourses 137
Saḷāyatanavibhaṅgasutta The Analysis of the Six Sense Fields The Exposition of the Sixfold Base
Evaṁ me sutaṁ—So I have heard. Thus have I heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, There he addressed the bhikkhus thus:
“bhikkhavo”ti. “Mendicants!” “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. “Venerable sir,” they replied.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:
“saḷāyatanavibhaṅgaṁ vo, bhikkhave, desessāmi. “Mendicants, I shall teach you the analysis of the six sense fields. “Bhikkhus, I shall teach you an exposition of the sixfold base.
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen and apply your mind well, I will speak.” Listen and attend closely to what I shall say.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, sir,” they replied. “Yes, venerable sir,” the bhikkhus replied.
Bhagavā etadavoca: The Buddha said this: 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—“‘The six interior sense fields should be understood. The six exterior sense fields should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The eighteen mental preoccupations should be understood. The thirty-six positions of sentient beings should be understood. Therein, relying on this, give up that. The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group. Of all meditation tutors, it is he that is called the supreme guide for those fit for training.’ “‘The six internal bases should be understood. The six external bases should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The eighteen kinds of mental exploration should be understood. The thirty-six positions of beings should be understood. Therein, by depending on this, abandon that. There are three foundations of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group. Among the teachers of training it is he that is called the incomparable leader of persons to be tamed’—
ayamuddeso saḷāyatanavibhaṅgassa. This is the summary recital for the analysis of the six sense fields. this is the summary of the exposition of the sixfold base.
‘Cha ajjhattikāni āyatanāni veditabbānī’ti—‘The six interior sense fields should be understood.’ “‘The six internal bases should be understood.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? So it was said. And with reference to what was this said?
‘Cakkhāyatanaṁ sotāyatanaṁ ghānāyatanaṁ jivhāyatanaṁ kāyāyatanaṁ manāyatanaṁ—There are the sense fields of the eye, ear, nose, tongue, body, and mind. There are the eye-base, the ear-base, the nose-base, the tongue-base, the body-base, and the mind-base.
cha ajjhattikāni āyatanāni veditabbānī’ti—‘The six interior sense fields should be understood.’ ‘The six internal bases should be understood’—
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. so it was with reference to this that it was said.
‘Cha bāhirāni āyatanāni veditabbānī’ti—‘The six exterior sense fields should be understood.’ “‘The six external bases should be understood.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? So it was said. And with reference to what was this said?
‘Rūpāyatanaṁ saddāyatanaṁ gandhāyatanaṁ rasāyatanaṁ phoṭṭhabbāyatanaṁ dhammāyatanaṁ—There are the sense fields of sights, sounds, smells, tastes, touches, and ideas. There are the form-base, the sound-base, the odour-base, the flavour-base, the tangible-base, and the mind-object-base.
cha bāhirāni āyatanāni veditabbānī’ti—‘The six exterior sense fields should be understood.’ ‘The six external bases should be understood’—
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. so it was with reference to this that it was said.
‘Cha viññāṇakāyā veditabbā’ti—‘The six classes of consciousness should be understood.’ “‘The six classes of consciousness should be understood.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? So it was said. And with reference to what was this said?
‘Cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ—There are eye, ear, nose, tongue, body, and mind consciousness. There are eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness.
cha viññāṇakāyā veditabbā’ti—‘The six classes of consciousness should be understood.’ ‘The six classes of consciousness should be understood’—
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. so it was with reference to this that it was said.
‘Cha phassakāyā veditabbā’ti—‘The six classes of contact should be understood.’ “‘The six classes of contact should be understood.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? So it was said. And with reference to what was this said?
‘Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso—There is contact through the eye, ear, nose, tongue, body, and mind. There are eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact.
cha phassakāyā veditabbā’ti—‘The six classes of contact should be understood.’ ‘The six classes of contact should be understood’—
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. so it was with reference to this that it was said.
‘Aṭṭhārasa manopavicārā veditabbā’ti—‘The eighteen mental preoccupations should be understood.’ “‘The eighteen kinds of mental exploration should be understood.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? So it was said. And with reference to what was this said?
‘Cakkhunā rūpaṁ disvā somanassaṭṭhānīyaṁ rūpaṁ upavicarati, domanassaṭṭhānīyaṁ rūpaṁ upavicarati, upekkhāṭṭhānīyaṁ rūpaṁ upavicarati. Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity. “On seeing a form with the eye, one explores a form productive of joy, one explores a form productive of grief, one explores a form productive of equanimity.
Sotena saddaṁ sutvā …pe… Hearing a sound with their ears … On hearing a sound with the ear…
ghānena gandhaṁ ghāyitvā … Smelling an odor with their nose … On smelling an odour with the nose…
jivhāya rasaṁ sāyitvā … Tasting a flavor with their tongue … On tasting a flavour with the tongue…
kāyena phoṭṭhabbaṁ phusitvā … Encountering a touch with their body … On touching a tangible with the body…
manasā dhammaṁ viññāya somanassaṭṭhānīyaṁ dhammaṁ upavicarati, domanassaṭṭhānīyaṁ dhammaṁ upavicarati, upekkhāṭṭhānīyaṁ dhammaṁ upavicarati. Becoming conscious of an idea with their mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity. On cognizing a mind-object with the mind, one explores a mind-object productive of joy, one explores a mind-object productive of grief, one explores a mind-object productive of equanimity.
Iti cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā, aṭṭhārasa manopavicārā veditabbā’ti—So there are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity. ‘The eighteen mental preoccupations should be understood.’ Thus there are six kinds of exploration with joy, six kinds of exploration with grief, and six kinds of exploration with equanimity. ‘The eighteen kinds of mental exploration should be understood’—
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. so it was with reference to this that it was said.
‘Chattiṁsa sattapadā veditabbā’ti—‘The thirty-six positions of sentient beings should be understood.’ “‘The thirty-six positions of beings should be understood.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? So it was said. And with reference to what was this said?
Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā. There are six kinds of domestic happiness and six kinds of renunciate happiness. There are six kinds of domestic sadness and six kinds of renunciate sadness. There are six kinds of domestic equanimity and six kinds of renunciate equanimity. There are six kinds of joy based on the household life and six kinds of joy based on renunciation. There are six kinds of grief based on the household life and six kinds of grief based on renunciation. There are six kinds of equanimity based on the household life and six kinds of equanimity based on renunciation.
Tattha katamāni cha gehasitāni somanassāni? And in this context what are the six kinds of domestic happiness? “Herein, what are the six kinds of joy based on the household life?
Cakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ paṭilābhaṁ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati somanassaṁ. There are sights known by the eye, which are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. Happiness arises when you regard it as a gain to obtain such sights, or when you recollect sights you formerly obtained that have passed, ceased, and perished. When one regards as a gain the gain of forms cognizable by the eye that are wished for, desired, agreeable, gratifying, and associated with worldliness—or when one recalls what was formerly obtained that has passed, ceased, and changed—joy arises.
Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ. Such happiness is called domestic happiness. Such joy as this is called joy based on the household life.
Sotaviññeyyānaṁ saddānaṁ … There are sounds known by the ear … “When one regards as a gain the gain of sounds cognizable by the ear…
ghānaviññeyyānaṁ gandhānaṁ … Smells known by the nose … the gain of odours cognizable by the nose…
jivhāviññeyyānaṁ rasānaṁ … Tastes known by the tongue … the gain of flavours cognizable by the tongue…
kāyaviññeyyānaṁ phoṭṭhabbānaṁ … Touches known by the body … the gain of tangibles cognizable by the body…
manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ …pe… somanassaṁ. Ideas known by the mind, which are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. Happiness arises when you regard it as a gain to obtain such ideas, or when you recollect ideas you formerly obtained that have passed, ceased, and perished. the gain of mind-objects cognizable by the mind that are wished for, desired, agreeable…joy arises.
Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ. Such happiness is called domestic happiness. Such joy as this is called joy based on the household life.
Imāni cha gehasitāni somanassāni. These are the six kinds of domestic happiness. These are the six kinds of joy based on the household life.
Tattha katamāni cha nekkhammasitāni somanassāni? And in this context what are the six kinds of renunciate happiness? “Herein, what are the six kinds of joy based on renunciation?
Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ. When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. When, by knowing the impermanence, change, fading away, and cessation of forms, one sees as it actually is with proper wisdom that forms both formerly and now are all impermanent, suffering, and subject to change, joy arises.
Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ. Such happiness is called renunciate happiness. Such joy as this is called joy based on renunciation.
Saddānaṁ tveva … When you’ve understood the impermanence of sounds … “When, by knowing the impermanence, change, fading away, and cessation of sounds…
gandhānaṁ tveva … smells … of odours…
rasānaṁ tveva … tastes … of flavours…
phoṭṭhabbānaṁ tveva … touches … of tangibles…
dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ. ideas—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable. of mind-objects, one sees as it actually is with proper wisdom that mind-objects both formerly and now are all impermanent, suffering, and subject to change, joy arises.
Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ. Such happiness is called renunciate happiness. Such joy as this is called joy based on renunciation.
Imāni cha nekkhammasitāni somanassāni. These are the six kinds of renunciate happiness. These are the six kinds of joy based on renunciation.
Tattha katamāni cha gehasitāni domanassāni? And in this context what are the six kinds of domestic sadness? “Herein, what are the six kinds of grief based on the household life?
Cakkhuviññeyyānaṁ rūpānaṁ … There are sights known by the eye, which are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. Sadness arises when you regard it as a loss to lose such sights, or when you recollect sights you formerly lost that have passed, ceased, and perished. When one regards as a non-gain the non-gain of forms cognizable by the eye…
pe… Such sadness is called domestic sadness. …that are wished for, desired, agreeable, gratifying, and associated with worldliness—or when one recalls what was formerly not obtained that has passed, ceased, and changed—grief arises. Such grief as this is called grief based on the household life.
sotaviññeyyānaṁ saddānaṁ … There are sounds known by the ear … “When one regards as a non-gain the non-gain of sounds cognizable by the ear…
ghānaviññeyyānaṁ gandhānaṁ … There are smells known by the nose … the non-gain of odours cognizable by the nose…
jivhāviññeyyānaṁ rasānaṁ … There are tastes known by the tongue … the non-gain of flavours cognizable by the tongue…
kāyaviññeyyānaṁ phoṭṭhabbānaṁ … There are touches known by the body … the non-gain of tangibles cognizable by the body…
manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ appaṭilābhaṁ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati domanassaṁ. There are ideas known by the mind, which are likable, desirable, agreeable, pleasing, connected with the worldly pleasures of the flesh. Sadness arises when you regard it as a loss to lose such ideas, or when you recollect ideas you formerly lost that have passed, ceased, and perished. the non-gain of mind-objects cognizable by the mind that are wished for, desired, agreeable, gratifying, and associated with worldliness—or when one recalls what was formerly not obtained that has passed, ceased, and changed—grief arises.
Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati gehasitaṁ domanassaṁ. Such sadness is called domestic sadness. Such grief as this is called grief based on the household life.
Imāni cha gehasitāni domanassāni. These are the six kinds of domestic sadness. These are the six kinds of grief based on the household life.
Tattha katamāni cha nekkhammasitāni domanassāni? And in this context what are the six kinds of renunciate sadness? “Herein, what are the six kinds of grief based on renunciation?
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: When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. Upon seeing this, you give rise to longing for the supreme liberations: When, by knowing the impermanence, change, fading away, and cessation of forms, one sees as it actually is with proper wisdom that forms both formerly and now are all impermanent, suffering, and subject to change, one generates a longing for the supreme liberations thus:
‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ. ‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’ When you give rise to longing for the supreme liberations like this, sadness arises because of the longing. ‘When shall I enter upon and abide in that base that the noble ones now enter upon and abide in?’ In one who generates thus a longing for the supreme liberations, grief arises with that longing as condition.
Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ. Such sadness is called renunciate sadness. Such grief as this is called grief based on renunciation.
Saddānaṁ tveva …pe… When you’ve understood the impermanence of sounds … “When, by knowing the impermanence, change, fading away, and cessation of sounds…
gandhānaṁ tveva … smells … of odours…
rasānaṁ tveva … tastes … of flavours…
phoṭṭhabbānaṁ tveva … touches … of tangibles…
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: ideas—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable. Upon seeing this, you give rise to longing for the supreme liberations: of mind-objects, one sees as it actually is with proper wisdom that mind-objects both formerly and now are all impermanent, suffering, and subject to change, one generates a longing for the supreme liberations thus:
‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ. ‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’ When you give rise to longing for the supreme liberations like this, sadness arises because of the longing. ‘When shall I enter upon and abide in that base that the noble ones now enter upon and abide in?’ In one who thus generates a longing for the supreme liberations, grief arises with that longing as condition.
Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ. Such sadness is called renunciate sadness. Such grief as this is called grief based on renunciation.
Imāni cha nekkhammasitāni domanassāni. These are the six kinds of renunciate sadness. These are the six kinds of grief based on renunciation.
Tattha katamā cha gehasitā upekkhā? And in this context what are the six kinds of domestic equanimity? “Herein, what are the six kinds of equanimity based on the household life?
Cakkhunā rūpaṁ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. When seeing a sight with their eyes, equanimity arises for the unlearned ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks. On seeing a form with the eye, equanimity arises in a foolish infatuated ordinary person, in an untaught ordinary person who has not conquered his limitations or conquered the results [of action] and who is blind to danger.
Yā evarūpā upekkhā, rūpaṁ sā nātivattati. Such equanimity does not transcend the sight. Such equanimity as this does not transcend the form;
Tasmā sā upekkhā ‘gehasitā’ti vuccati. That’s why it’s called domestic equanimity. that is why it is called equanimity based on the household life.
Sotena saddaṁ sutvā … When hearing a sound with their ears … “On hearing a sound with the ear…
ghānena gandhaṁ ghāyitvā … When smelling an odor with their nose … On smelling an odour with the nose…
jivhāya rasaṁ sāyitvā … When tasting a flavor with their tongue … On tasting a flavour with the tongue…
kāyena phoṭṭhabbaṁ phusitvā … When encountering a touch with their body … On touching a tangible with the body…
manasā dhammaṁ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. When knowing an idea with their mind, equanimity arises for the unlearned ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks. On cognizing a mind-object with the mind, equanimity arises in a foolish infatuated ordinary person, in an untaught ordinary person who has not conquered his limitations or conquered the results [of action] and who is blind to danger.
Yā evarūpā upekkhā, dhammaṁ sā nātivattati. Such equanimity does not transcend the idea. Such equanimity as this does not transcend the mind-object;
Tasmā sā upekkhā ‘gehasitā’ti vuccati. That’s why it’s called domestic equanimity. that is why it is called equanimity based on the household life.
Imā cha gehasitā upekkhā. These are the six kinds of domestic equanimity. These are the six kinds of equanimity based on the household life.
Tattha katamā cha nekkhammasitā upekkhā? And in this context what are the six kinds of renunciate equanimity? “Herein, what are the six kinds of equanimity based on renunciation?
Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā. When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. When, by knowing the impermanence, change, fading away, and cessation of forms, one sees as it actually is with proper wisdom that forms both formerly and now are all impermanent, suffering, and subject to change, equanimity arises.
Yā evarūpā upekkhā, rūpaṁ sā ativattati. Such equanimity transcends the sight. Such equanimity as this transcends the form;
Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati. That’s why it’s called renunciate equanimity. that is why it is called equanimity based on renunciation.
Saddānaṁ tveva … When you’ve understood the impermanence of sounds … “When, by knowing the impermanence, change, fading away, and cessation of sounds…
gandhānaṁ tveva … smells … of odours…
rasānaṁ tveva … tastes … of flavours…
phoṭṭhabbānaṁ tveva … touches … of tangibles…
dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā. ideas—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable. of mind-objects, one sees as it actually is with proper wisdom that mind-objects both formerly and now are all impermanent, suffering, and subject to change, equanimity arises.
Yā evarūpā upekkhā, dhammaṁ sā ativattati. Such equanimity transcends the idea. Such equanimity as this transcends the mind-object;
Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati. That’s why it’s called renunciate equanimity. that is why it is called equanimity based on renunciation.
Imā cha nekkhammasitā upekkhā. These are the six kinds of renunciate equanimity. These are the six kinds of equanimity based on renunciation.
‘Chattiṁsa sattapadā veditabbā’ti—‘The thirty-six positions of sentient beings should be understood.’ “‘The thirty-six positions of beings should be understood’—
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. so it was with reference to this that it was said.
‘Tatra idaṁ nissāya idaṁ pajahathā’ti—‘Therein, relying on this, give up that.’ “‘Therein, by depending on this, abandon that.’
iti kho panetaṁ vuttaṁ; Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? So it was said. And 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. Therein, by relying and depending on the six kinds of renunciate happiness, give up and go beyond the six kinds of domestic happiness. “Here, bhikkhus, by depending and relying on the six kinds of joy based on renunciation, abandon and surmount the six kinds of joy based on the household life.
Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti. That’s how they are given up. It is thus they are abandoned; it is thus they are surmounted.
Tatra, bhikkhave, yāni cha nekkhammasitāni domanassāni tāni nissāya tāni āgamma yāni cha gehasitāni domanassāni tāni pajahatha, tāni samatikkamatha. Therein, by relying on the six kinds of renunciate sadness, give up the six kinds of domestic sadness. By depending and relying on the six kinds of grief based on renunciation, abandon and surmount the six kinds of grief based on the household life.
Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti. That’s how they are given up. It is thus they are abandoned; it is thus they are surmounted.
Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma, yā cha gehasitā upekkhā tā pajahatha tā samatikkamatha. Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of domestic equanimity. By depending and relying on the six kinds of equanimity based on renunciation, abandon and surmount the six kinds of equanimity based on the household life.
Evametāsaṁ pahānaṁ hoti, evametāsaṁ samatikkamo hoti. That’s how they are given up. It is thus they are abandoned; it is thus they are surmounted.
Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha nekkhammasitāni domanassāni tāni pajahatha, tāni samatikkamatha. Therein, by relying on the six kinds of renunciate happiness, give up the six kinds of renunciate sadness. “By depending and relying on the six kinds of joy based on renunciation, abandon and surmount the six kinds of grief based on renunciation.
Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti. That’s how they are given up. It is thus they are abandoned; it is thus they are surmounted.
Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yāni cha nekkhammasitāni somanassāni tāni pajahatha, tāni samatikkamatha. Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of renunciate happiness. By depending and relying on the six kinds of equanimity based on renunciation, abandon and surmount the six kinds of joy based on renunciation.
Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti. That’s how they are given up. It is thus they are abandoned; it is thus they are surmounted.
Atthi, bhikkhave, upekkhā nānattā nānattasitā, atthi upekkhā ekattā ekattasitā. There is equanimity that is diversified, based on diversity, and equanimity that is unified, based on unity. “There is, bhikkhus, equanimity that is diversified, based on diversity; and there is equanimity that is unified, based on unity.
Katamā ca, bhikkhave, upekkhā nānattā nānattasitā? And what is equanimity based on diversity? “And what, bhikkhus, is equanimity that is diversified, based on diversity?
Atthi, bhikkhave, upekkhā rūpesu, atthi saddesu, atthi gandhesu, atthi rasesu, atthi phoṭṭhabbesu—There is equanimity toward sights, sounds, smells, tastes, and touches. There is equanimity regarding forms, sounds, odours, flavours, and tangibles.
ayaṁ, bhikkhave, upekkhā nānattā nānattasitā. This is equanimity based on diversity. This, bhikkhus, is equanimity that is diversified, based on diversity.
Katamā ca, bhikkhave, upekkhā ekattā ekattasitā? And what is equanimity based on unity? “And what, bhikkhus, is equanimity that is unified, based on unity?
Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā, atthi viññāṇañcāyatananissitā, atthi ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā—There is equanimity based on the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception. There is equanimity regarding the base of infinite space, the base of infinite consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception.
ayaṁ, bhikkhave, upekkhā ekattā ekattasitā. This is equanimity based on unity. This, bhikkhus, is equanimity that is unified, based on unity.
Tatra, bhikkhave, yāyaṁ upekkhā ekattā ekattasitā taṁ nissāya taṁ āgamma yāyaṁ upekkhā nānattā nānattasitā taṁ pajahatha, taṁ samatikkamatha. Therein, relying on equanimity based on unity, give up equanimity based on diversity. “Here, bhikkhus, by depending and relying on equanimity that is unified, based on unity, abandon and surmount equanimity that is diversified, based on diversity.
Evametissā pahānaṁ hoti, evametissā samatikkamo hoti. That’s how it is given up. It is thus this is abandoned; it is thus this is surmounted.
Atammayataṁ, bhikkhave, nissāya atammayataṁ āgamma yāyaṁ upekkhā ekattā ekattasitā taṁ pajahatha, taṁ samatikkamatha. Relying on not being determined by that, give up equanimity based on unity. “Bhikkhus, by depending and relying on non-identification, abandon and surmount equanimity that is unified, based on unity.
Evametissā pahānaṁ hoti, evametissā samatikkamo hoti. That’s how it is given up. It is thus this is abandoned; it is thus this is surmounted.
‘Tatra idaṁ nissāya idaṁ pajahathā’ti—‘Therein, relying on this, give up that.’ “‘Therein, by depending on this, abandon that’—
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. so it was in reference to this that it was said.
‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’ “‘There are three foundations of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.’
iti kho panetaṁ vuttaṁ; That’s what I said, So it was said.
kiñcetaṁ paṭicca vuttaṁ? but why did I say it? And with reference to what was this said?
Idha, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: The first case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: “Here, bhikkhus, compassionate and seeking their welfare, the Teacher teaches the Dhamma to the disciples out of compassion:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. ‘This is for your welfare. This is for your happiness.’ ‘This is for your welfare; this is for your happiness.’
Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction. His disciples do not want to hear or give ear or exert their minds to understand; they err and turn aside from the Teacher’s Dispensation.
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti, anavassuto ca viharati sato sampajāno. In this case the Realized One is not unhappy, he does not feel unhappiness. He remains unfestering, mindful and aware. With that the Tathāgata is not satisfied and feels no satisfaction; yet he dwells unmoved, mindful, and fully aware.
Idaṁ, bhikkhave, paṭhamaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati. This is the first case in which the Noble One cultivates the establishment of mindfulness. This, bhikkhus, is called the first foundation of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.
Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: The next case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: “Furthermore, bhikkhus, compassionate and seeking their welfare, the Teacher teaches the Dhamma to the disciples out of compassion:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. ‘This is for your welfare. This is for your happiness.’ ‘This is for your welfare; this is for your happiness.’
Tassa ekacce sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti; And some of their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction. Some of his disciples will not hear or give ear or exert their minds to understand; they err and turn aside from the Teacher’s Dispensation.
ekacce sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. But some of their disciples do want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction. Some of his disciples will hear and give ear and exert their minds to understand; they do not err and turn aside from the Teacher’s Dispensation.
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti; In this case the Realized One is not unhappy, With that the Tathāgata is not satisfied and feels no satisfaction,
na ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti. nor is he happy. and he is not dissatisfied and feels no dissatisfaction;
Anattamanatā ca attamanatā ca—remaining free from both satisfaction and dissatisfaction,
tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno. Shunning both unhappiness and happiness, he remains equanimous, mindful and aware. he dwells in equanimity, mindful, and fully aware.
Idaṁ vuccati, bhikkhave, dutiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati. This is the second case in which the Noble One cultivates the establishment of mindfulness. This, bhikkhus, is called the second foundation of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.
Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: The next case is when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: “Furthermore, bhikkhus, compassionate and seeking their welfare, the Teacher teaches the Dhamma to the disciples out of compassion:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. ‘This is for your welfare. This is for your happiness.’ ‘This is for your welfare; this is for your happiness.’
Tassa sāvakā sussūsanti, sotaṁ odahanti, aññācittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. And their disciples want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction. His disciples will hear and give ear and exert their minds to understand; they do not err and turn aside from the Teacher’s Dispensation.
Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṁvedeti, anavassuto ca viharati sato sampajāno. In this case the Realized One is happy, he does feel happiness. He remains unfestering, mindful and aware. With that the Tathāgata is satisfied and feels satisfaction; yet he dwells unmoved, mindful, and fully aware.
Idaṁ vuccati, bhikkhave, tatiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati. This is the third case in which the Noble One cultivates the establishment of mindfulness. This, bhikkhus, is called the third foundation of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group.
‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’ “‘There are three foundations of mindfulness that the Noble One cultivates, cultivating which the Noble One is a teacher fit to instruct a group’—
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. so it was with reference to this that it was said.
‘So vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti—‘Of all meditation tutors, it is he that is called the supreme guide for those fit for training.’ “‘Among the teachers of training it is he that is called the incomparable leader of persons to be tamed.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? So it was said. And with reference to what was this said?
Hatthidamakena, bhikkhave, hatthidammo sārito ekaṁyeva disaṁ dhāvati—Driven by an elephant trainer, an elephant in training proceeds in just one direction: “Guided by the elephant tamer, bhikkhus, the elephant to be tamed goes in one direction—
puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā. east, west, north, or south. east, west, north, or south.
Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṁ dhāvati—Driven by a horse trainer, a horse in training proceeds in just one direction: Guided by the horse tamer, bhikkhus, the horse to be tamed goes in one direction—
puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā. east, west, north, or south. east, west, north, or south.
Godamakena, bhikkhave, godammo sārito ekaññeva disaṁ dhāvati—Driven by an ox trainer, an ox in training proceeds in just one direction: Guided by the ox tamer, bhikkhus, the ox to be tamed goes in one direction—
puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā. east, west, north, or south. east, west, north, or south.
Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati. But driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in eight directions: “Bhikkhus, guided by the Tathāgata, accomplished and fully enlightened, the person to be tamed goes in eight directions.
Rūpī rūpāni passati—Having physical form, they see forms. “Possessed of material form, he sees forms:
ayaṁ ekā disā; This is the first direction. this is the first direction.
ajjhattaṁ arūpasaññī bahiddhā rūpāni passati—Not perceiving physical form internally, they see forms externally. Not perceiving forms internally, he sees forms externally:
ayaṁ dutiyā disā; This is the second direction. this is the second direction.
subhantveva adhimutto hoti—They’re focused only on beauty. He is resolved only upon the beautiful:
ayaṁ tatiyā disā; This is the third direction. this is the third direction.
sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati—Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. With the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ he enters upon and abides in the base of infinite space:
ayaṁ catutthī disā; This is the fourth direction. this is the fourth direction.
sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati—Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. By completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ he enters upon and abides in the base of infinite consciousness:
ayaṁ pañcamī disā; This is the fifth direction. this is the fifth direction.
sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati—Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. By completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ he enters upon and abides in the base of nothingness:
ayaṁ chaṭṭhī disā; This is the sixth direction. this is the sixth direction.
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati—Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. By completely surmounting the base of nothingness, he enters upon and abides in the base of neither-perception-nor-non-perception:
ayaṁ sattamī disā; This is the seventh direction. this is the seventh direction.
sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati—Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. By completely surmounting the base of neither-perception-nor-non-perception, he enters upon and abides in the cessation of perception and feeling:
ayaṁ aṭṭhamī disā. This is the eighth direction. this is the eighth direction.
Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā vidhāvati. Driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in these eight directions. “Bhikkhus, guided by the Tathāgata, accomplished and fully enlightened, the person to be tamed goes in these eight directions.
So vuccati: ‘yoggācariyānaṁ anuttaro purisadammasārathī’ti—‘Of all meditation tutors, it is he that is called the supreme guide for those fit for training.’ “‘Among the teachers of training it is he that is called the incomparable leader of persons to be tamed’—
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti. That’s what I said, and this is why I said it.” so it was with reference to this that it was said.”
Idamavoca bhagavā. That is what the Buddha said. That is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants approved what the Buddha said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Saḷāyatanavibhaṅgasuttaṁ niṭṭhitaṁ sattamaṁ.